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SUNDAY, 

THE TRUE SABBATH OF GOD; 



OR, 



SATURDAY PEOVEN TO BE NEITHER THE SAB- 
BATH OF THE OLD TESTAMENT, NOR THE 
SABBATH OF THE ANCIENTS, WHO 
LIVED BEFORE THE CHRIS- 
TIAN ERA. 



Being a Complete Refutation of the Saturday-Sabbath 

Heresy, and a Vindication of the Changeable- 

ness of the Day of the Sabbath. 



SAMUEL WALTEK GAMBLE, 

OF OTTAWA, KANSAS, 

A Member of the South Kansas Conference of the Methodist 
Episcopal Church, and a Field Secretary of the American 
Sabbath Union of New York City, and Editor and 
Publisher of The Toiler's Friend, The True Sab- 
bath, a semi-monthly periodical paper, de- 
voted to securing a Sabbath-day to 
all Classes of Laboring Men. 



CINCINNATI: JENNINGS & PYE. 
NEW YORK: EATON & MAINS. 



} 



86444 

L.ibi'*tr\ of Ckm<jt*>3*«M3 
TWO CWES Ft£t;W€D 

DEC 10 1900 

. Copynirht ootry 

S£C0Nl> COPY 

Oelivrotod to 

0RD£K DIVISION 

DEC 11 190U 



No 






Copyright, 1900, 
By The Western Methodist Book Concern. 



CONTENTS. 



CHAPTER I. 

Brief Statement of Sabbath Doctrine 21 



CHAPTER II. 

Ancient Calendars and Ancient Methods of Sab- 
bath Counting 25 

CHAPTER III. 
The True Bible Calendar.. 50 

CHAPTER IV. 

Jewish Sabbaths ; or, ^The Sabbaths During the 
Jewish Dispensation 73 

CHAPTER V. 

Objections to the Jewish Sabbath Teachings 
Briefly Considered 122 

CHAPTER VI. 

The Christian Sabbath Studied Negatively; or, 
The Chief Arguments Against Sunday-Sabbath 
Observance Considered 134 

CHAPTER VII. 

The Christian Sabbath Positively; or, The Chris- 
tian Sabbath in Old Testament Prophecy and 

New Testament History 172 

3 



INTRODUCTION. 



r I ^HIS book discusses a truth essential to the very- 
existence of Christianity. Without the Chris- 
tian Sabbath, it would be impossible long to per- 
petuate the Christian religion. To handle so vital 
a truth requires a master's hand. So far as the 
substance of truth is concerned, we do not hesitate 
so to classify our author. Peculiarly qualified for 
the work of sifting the facts and deducing the 
proper conclusions, Mr. Gamble justifies the ex- 
pectation that he will lead the reader to -final 
results. 

The exhaustive study of the Scriptures, and the 
wide familiarity with the literature on the Sabbath, 
and the extended historical research, give to this 
work a value not surpassed by any other treatise 
in this field. Other works are rich in other depart- 
ments of the subject; but on the controverted point 
raised by Saturdarians, this argument moves with 
all the quietness and certainty of a mathematical 
demonstration. It is this or nothing. 



6 Introduction. 

In view of the mischief wrought by the enemies 
of the Christian Sabbath, in loosening the public 
conviction on this subject, in giving reign to the 
natural waywardness of the unregenerate heart, in 
robbing the laboring man of two-fifths of his nat- 
ural expectation of life by taking away his Di- 
vinely-appointed day of rest, in increasing the 
power of temptation to the use of alcoholic stimu- 
lants to make up for lost rest, and in emphasizing 
a narrow and formal and mechanical view of God's 
Revelation, and in many other incidental ways, in 
view of the mischief thus wrought, there can re^ 
main no doubt of the duty of every Christian 
teacher to familiarize himself with the unanswer- 
able arguments of this little book. 

We bespeak for it an ever-widening influence, 
an influence that must widen till the heresy of 
Saturdarianism is extirpated, and becomes only a 
thing of history. c# H> FOWLER. 

Cheyenne, Wyoming, 1900. 



PREFACE. 

V\7"IIY this little book on the Sabbath question? 
During the last twenty-five years I have 
learned that a little sect called the Seventh- 
day Adventists are doing a work at home and 
abroad, the evils of which are hard to reckon up. 
They teach that the "Beast" of the "Revelation" 
is the Pope of Rome; that the Pope of Pome 
changed the Sabbath from Saturday to Sunday, 
thus making Sunday-keeping the "mark of the 
Beast." 

Then they urge upon all who follow after their 
teachings the idea that "Whosoever worships the 
beast or has his mark [keeps Sunday as the Sab- 
bath] shall be cast out, and the wrath of God shall 
be poured out upon him:" and that, " Whosoever 
shall keep the whole law, and yet offend in one 
point [keeps Sunday as the Sabbath], he is guilty 
of all;" and hence can not be saved. These people 
have. either been ignorantly opposed, in a way to 
build them up, or ignored until they have become 

7 



8 Preface. 

one of the greatest curses to the progress of true 
Christianity. 

They bluff the masses into acquiescence to their 
teachings by challenging any person to meet them 
in debate, or by scattering thousands and some- 
times millions of copies of pretended "rewards of 
$1,000 for Bible authority for Sunday being the 
Sabbath/' and others. 

They are responsible for the defeat of the Blair 
"Sunday Rest Bill," which was prepared in re<- 
sponse to the petition of seven millions of Amer- 
ican citizens. They were encouraged by that "vic- 
tory, 7 ' and about seven years ago began an active 
battle against the enforcement of existing Sabbath 
laws, by raising over twelve thousand dollars a year 
to encourage the defiance of Sabbath law, and to 
defend violators of the laws against just punish- 
ment for said deliberate violations. 

About four years ago they began another battle 
with more vigor, and requiring much larger sums 
of money to accomplish it; i. e., the repeal of all 
Sabbath laws, both in State and Nation. For this 
purpose they are bending their greatest energies. 

Two large publishing establishments exist 



Preface. 9 

chiefly for the accomplishment of this dark plot. 
One of these plants, they claim, has a capacity of 
ten thousand copies of a large sixteen-page paper in 
an hour. . Said house employs one hundred and 
fifty hands, who receive a monthly salary of over 
five thousand dollars. They grind out their danger- 
ous literature by the ton; yes, by the carload, and 
are pushing it under various unfair methods upon 
an innocent public. 

Through these efforts they claim to liave drawn 
five thousand members out of the Protestant 
Churches during 1S99, and confounded about one 
hundred thousand honest, God-loving, earnest 
Christians, and thereby caused them to doubt the 
ministers and members of the Churches to which 
they belong, and to disregard tbe Sabbath, and to 
think that they have not been keeping the true 
Sabbath. This slackening of conviction about 
Sabbath observance on the one hand, coupled with 
their persistent effort everywhere to have all sorts 
of work and amusements upon the Sabbath, in 
order to bring the day into disrepute, has resulted 
in doubling the amount of compulsory Sabbath 
labor in the last seven years, until now it is esti- 



10 Preface. 

mated that over four million American laboring 
men are compelled to labor every day alike, or risk 
being thrown out of employment if they refuse to 
labor on the Sabbath. More than one-fifth of all 
the laboring people are now robbed of a Sabbath. 
At the present rate of growth in Sabbath labor, 
how long will it be until we will have no Sabbath 
in this Nation? 

The man who is robbed of the Sabbath and the 
services of the house of God, is robbed of one of the 
greatest blessings that every American citizen has a 
right to enjoy. It is impossible rightly to weigh 
the worth of religious environment. The man who 
is driven to labor every day alike, is not only robbed 
of the greater blessing of American citizenship, 
but is forced into associations that tend to drag 
him down. 

Statistics prove that the man who is robbed of 
his Sabbath rest, and who is compelled to labor 
every day alike, only lives on the average twelve 
years. 

To make a mathematical problem of the exist- 
ing conditions, I shall cast off whatever is meant 
by the "over" four millions; and to be on the safe 



Preface. 11 

side of the facts, I will cast off one million ; and take 
the army of three million laboring men who have 
no Sabbath, and make some calculations. 

One-twelfth of these men must die prematurely 
every year — at least eight years before Grod in- 
tended them to die. Two hundred and fifty thou- 
sand a year thus go into premature graves in this 
Christian Nation. What does that mean? It 
means that now five thousand men a week go down 
under the strain of laboring seven days in the week, 
and five thousand families a week are robbed of the 
one who earns their living — are robbed of their 
earnings for eight years. Nor is this all. In the 
breaking-down process that is causing these thou- 
sands to die eight years too soon, they are driven 
into drink, in order to try and do the impossible — 
work on perpetually without a rest-day. Thus 
three thousand' men a week take to drink, and at 
least fifteen hundred men a week die drunkards. 
Fifteen hundred families a week are humiliated by 
being made relatives of one who fills a drunkard's 
grave. 

Are you surprised at the lack of revival in the 
Churches now? 



12 Preface. 

"What relation do these things have to re- 
vivals?" The laboring people are rapidly attaching 
more and more blame on the Churches on account 
of their Sabbathless condition. They have a right 
to feel hard toward the Churches. 

The Seventh-day Adventist Church is gladly 
leading all the forces that are at work to rob the 
laboring people of a Sabbath. The other Churches, 
who represent a membership six hundred and 
ninety-eight times as large as Adventism, are 
quietly permitting this curse to grow, and are not 
sufficiently trying to retard or hinder the growth 
of this sin. 

]STor is this all. Multitudes of Church members 
help to rob the laboring men of their Sabbath. To 
illustrate: I go to the barbers in some large town, 
and solicit their attendance upon a revival-meeting, 
or solicit them to attend the regular preaching serv- 
ices. They look at me as though I lacked in judg- 
ment, or else was ignorant of existing conditions. 
I urge my case. I say: We are directed to preach 
the gospel to every creature. I recognize that you 
are a creature. I recognize you are an intelligent, 
well-raised, influential man; that you are a very 



Preface. 13 

successful man. I 'd' like very much to have you 
attend my Church, that I may have a chance to 
preach to you. "To me? Why, Reverend sir, there 
are enough members belonging to your Church 
who, if I should close up my shop and go to 
Church on Sabbath, would withhold their patron- 
age from me to drive me into bankruptcy. It is 
not possible for me to come to Church." I turn 
now and whisper a word of advice to my members 
who get shaved before going to Church on Sabbath 
morning; now that you are to blame for preventing 
the barber from attending Church, and through 
the Church's services of becoming a Christian, — in 
the name of Christ, I ask you never to talk to that 
barber about becoming a Christian. That barber 
thinks you have none of the Spirit of Christ in you. 
He has not the slightest idea that you are a Chris- 
tian, and you can do him no greater injury than 
to add insult to injury by thus addressing him. Let 
some man talk to barbers in whom they have confi- 
dence, and for whom they have respect. If you 
buy meats on Sunday, don't talk to the butcher 
about his soul. Go all around the circle of the 
classes who are robbed of their Sabbath in any de- 



14 Preface. 

gree by Church members, and put yourself in their 
places, and ask yourself how you would feel under 
like circumstances. The first requisite you must 
have as a means of leading a man to Christ, is to 
be able to live in such a way as to convince him 
that you are really what you profess to be. To be 
of any assistance to any man (in leading him to 
Christ), that man must think that you are yourself 
a Christian. Are you assisting to rob barbers, 
butchers, bakers, restaurant men, liverymen, hotel 
men, postal clerks, railroad men, and other classes 
of men, of their rest-day? Or are you living in a 
way to command their respect as a consistent Chris- 
tian man? Again, are you doing anything to better 
these Sabbathless laborers? 

O, that the eyes of American Christian citizens 
could see the wonderful field of opportunity and 
duty, that presents itself before us on almost every 
hand! 

To state the case logically: I assert that the 
Churches can not reach and save the masses of the 
laboring people until it is possible for laboring 
men to quit work one day in the week, for no man 
can preach to another who works every day alike. 



Preface. 15 

Therefore the one great need of the American 
laboring man is to have a rest-day guaranteed to 
him by national law. This can not be done until 
the Christian people unite with the laboring peo- 
ple in bringing this desired condition about. The 
Christian people will not do really efficient work 
in this struggle unless they do it from a conviction 
of duty. They will never have lasting convictions 
of duty until they have a correct knowledge of the 
general outlines of Sabbath truth. Hence it logic- 
ally follows that there must t>e an honest, thorough 
study of the doctrines of the Sabbath. In other 
words : the mass of the Christian people must know 
what day is the Bible Sabbath. Is it Sunday, or 
is it Saturday? This ISTation will not have ade- 
quate Sabbath laws until the day of the Sabbath 
is made sufficiently clear to create genuine Biblical 
conviction of duty in regard to our individual and 
collective duties about Sabbath observance. 

I am forced, after twenty-five years of Sabbath 
research, to believe that there is a dearth of correct 
Sabbath literature. In fact, I do not know of a 
book on the Sabbath question that correctly sets 
forth even the Bible teaching of the Sabbath, much 



16 Preface. 

less that gives a correct general survey of the field. 
On account of my knowledge of the existing con- 
ditions, I felt led of God to give up the work of 
the pastorate, and enter the lecture field, for the 
purpose of arousing Christian people to action and 
into the re-study of the Sabbath question. 

I have addressed many thousand Christians and 
several hundred ministers within the last two years, 
and everywhere I have gone there has arisen a de- 
mand for a better Sabbath literature. Scores of 
ministers have urged me to publish my Sabbath 
teachings in book form. The matter which I have 
collected in the last twenty-five years is sufficient 
to make a large volume. But with the knowledge 
of the evils resulting from compulsory Sabbath 
labor, I can not feel free to quit lecturing, and go 
home and put my matter into an elaborate book on 
the fifteen systems of Sabbath countings which have 
existed during the last four thousand years. But 
so many preachers have said, "Can't you give us at 
least the data which you use in your public lec- 
tures?" So, recognizing my obligations of service 
to my fellow-men, I hasten to help arm as many 
as possible, and as quickly as possible, with suffi- 



Preface. 17 

cient arguments and facts to save their Churches 
and neighborhoods from the evils of Saturdarian- 
ism. 

Therefore, I send out this summary of my Sab- 
bath teachings- So I write a page or a chapter 
whenever and wherever I get the time, expecting 
that at some future time I may write a more ex- 
haustive treatise on the question. However, I have 
the firm conviction that I give enough truth, stated 
with sufficient clearness, that those who read these 
pages will receive proper ideas of the Bible teach- 
ings on Sabbath counting. 

I am indebted to a host of men, living and dead, 
for what I know on this very important subject. 
First of all, I am indebted to God for his guidance 
and help. So far as men are concerned, I stand 
first in debt to the Rev. James H. Yaughan, a super- 
annuated minister of the St. Louis Conference of 
the Methodist Episcopal Church, who more than 
twenty-five years ago said: "You will find when 
you study Leviticus and the parallel Scriptures that 
there are many fixed-date Sabbaths, which, of 
course, could not fall on Saturdays every year." 

I owe much to all the leading writers of com- 



18 Preface. 

mentaries, Bible and other dictionaries, cyclopedias, 
and lexicons, for the truths obtained from them, 
although I have given those truths a setting and 
an application seemingly unseen to the writers. 

I am under some obligation to the management 
of the Christian Endeavorer, for bringing me face 
to face with the great scholars of Chicago to be 
interviewed about my Sabbath convictions, and to 
the men appointed by the great educational insti- 
tutions of that city, who reviewed me and my 
theories so thoroughly and patiently, and who 
loaned their influence to bring my investigations 
before the public. 

I acknowledge among these men particularly the 
esteemed Rabbi Emil Gr. Hirsch, of Chicago, for 
the encouragement received from him in his own 
home. 

I would not forget the help received from the 
enemies of the Sabbath in the two wings of Chris- 
tian Saturdarianism, the "Seventh-day Baptist" and 
the "Seventh-day Adventist" Churches. Among 
these are A. H. Lewis, D. D., and James Bailey, 
D. D., in the former; and Bevs. J. "N. Andrews, 
Uriah Smith, Alonzo T. Jones, A. O. Tait, and 



Preface. 19 

others, and to their chief Jesuitical allies, "Senex" 
and Enright. 

I have enjoyed the friendship and help of Rev. 
D. M. Canright, who for twenty-eight years was the 
great leader of Saturdarianism, but who, upon dis- 
covering the groundlessness of the teaching, left it, 
and joined the Baptist Church, of which he is still 
a very efficient minister. I also owe much to the 
Sabbath writings of Peter Akers, Bessey, Beards- 
ley, Briggs, Love, Elliott, Waufle, Wilson, Bauser, 
Crafts, and a host of others, from whom I have 
received much help. Neither would I forget Dean 
Alfred A. Wright, of Boston, and Dr. Steele, of 
Denver, and others, for encouragement, confirms 
tion, or criticisms. 

Yet in this little volume, so hastily written as I 
ride or rest, I shall be obliged to use the thoughts 
of these friends, and possibly often without giving 
them proper credit, and often without being able 
to give book or page. 

I send out these hastily-written pages, with an 
earnest prayer to the Father that he will use the 
truths herein set forth to the accomplishment of 
much and lasting good. THE AUTHOR. 



SUNDAY THE TRUE SABBATH. 



Chapter I. 

BKIEF STATEMENT OF SABBATH DOC- 
TKINE. 

TN the past most writers believed and taught that 

from the time Moses led the Israelites out of 
Egypt to the crucifixion of Christ, Saturclav was 
the Sabbath. 

Some taught th?t Sunday was the creation Sab- 
bath, and that a temporary Sabbath was given to 
the Jews — a Saturday Sabbath — to last until the 
resurrection, and that then the creation Sunday 
Sabbath was reinstated, and made of universal ap- 
plication. 

Others have taught that there was no Sabbath 
until the Exodus, or until the falling of the manna 
a month later; that a Saturday Sabbath was given 
then, which was kept to the Christian Era. 

The more common theory, though, has been that 
21 



22 Sunday the True Sabbath. 

the Saturday Sabbath was instituted in Eden, and 
has come down through all time to the Christian 
Era in an unbroken history or practice, and that 
Christ at his own resurrection changed the Sabbath 
from Saturday to Sunday, to commemorate his 
resurrection on that day. 

Saturdarianism has taken this last and most 
common teaching, and repudiated the last thought, 
and hence teaches that: The Saturday Sabbath was 
given to Adam in Eden for an everlasting, un- 
changeable covenant; and that it has come to us 
in an unbroken history to the present, and that it 
will continue to the end, and become the universal 
Sabbath. 

I shall assert and prove, I think, — 

1. That a Sabbath was given to Adam in Eden, 
but that it was Sunday and not Saturday, and that 
it was kept for probably about eighteen centuries, 
and was lost, 

2. That after the confusion of tongues a great 
variety of Sabbath countings was instituted, which 
changed the day of the Sabbath from twelve to 
thirty-six times a year from one day of the week to 
another. 



Brief Statement. 23 

3. That God led the Egyptians into the nearest 
approach to the Edenic Sabbath, by enabling them 
to establish a fixed week of seven days, commencing 
with the day of Saturn, and ending with a seventh- 
day Sabbath — Friday. 

4. That God, through Moses, gave the children 
of Israel a system of fixed date Sabbaths, which 
changed once every year between the Exodus and 
the Crucifixion to a different day of the week, and 
hence that Saturday never was a Jewish Sabbath 
for over a year at any one time until after the 
destruction of Jerusalem under Titus. 

5. That the Roman week from before the birth 
of Christ to near the close of the fourth century, 
A. D., was eight days long, and hence that their 
Sabbaths changed forty-five times every year to a 
different day of the week. 

6. That Christ, in fulfillment of prophecy, made 
the Sunday of his resurrection the Sabbath, which 
"remaineth to the people of God" as the one and 
only Sabbath — "the day the Lord hath made" — 
and that it shall last to the end of time, and be- 
come the Sabbath of all nations, in which "we 
shall rejoice and be glad." 



24 Sunday the True Sabbath:. 

7. I shall show that modern Saturdananism 
originated in the second century A. 13., and hence 
is no Bible Sabbath, and therefore that it is a mis- 
nomer to call Saturday keepers "Sabbatarians." 



Chapter II. 

ANCIENT CALENDAKS AND ANCIENT 

METHODS OF SABBATH 

COUNTING. 

HHHAT my readers may get a correct idea of the 
real teaching of Saturdarians, 1 I will state, or 
allow them to state, their case clearly before I 
introduce my own evidence. However, in this book 
I shall use but little evidence except the admissions 
of the enemies of our Christian Sabbath, since it 
is an admitted law of evidence that the strongest i 
evidence is the admissions of the accused. 

In this chapter I shall quote chiefly, therefore, 
from Lewis 2 and from Bailey. 3 

Dr. Lewis, on page 104, asserts his doctrine of 
the "primeval and universal week," commencing 
with Sunday as the first day of the week, and end- 
ing with Saturday, the seventh day or Sabbath, at 
the creation of the world, and coming down through 
all nations to the present time, "in its present un- 
broken order." I propose to prove by these two 

25 



26 Sunday the True Sabbath. 

witnesses, that the ancient Sabbaths have been 
changed thousands of times from one day of the 
week to another. 

Dr. Lewis says: "The Patriarchal and Hebrew 
line of humanity retained the true conception and 
the true naming of the days; that is, by numerals. 
The other lines drifted away from the primeval 
revelation, adopted the worship of the heavenly 
bodies, and named the days after the planets. They 
preserved the original order of the days, and hence 
whenever the two lines of human life touch each 
other in history, God's Sabbath and Saturn's day 
coincide." 

It is clear that he seeks to show that the day of 
Saturn, or Saturday, was God's Sabbath, and was 
also always the Sabbath of all nations, and hence 
his "primeval and universal" week in its "present 
and unbroken order." On page 90 he says: "If 
the week which antedates Moses and existed among 
the nations that flourished before the time of the 
Hebrew Nation, is identical with the Hebrew and 
Christian week, then it is certain that there was no 
change of the week or of the Sabbath when the 
Israelites left Egypt, as certain men claim who are 



Ancient Calendars 27 

more visionary than scholarly. Thus the existence 
of a primeval and universal week, identical with 
our own, settles at least three phases of the Sabbath 
question, without appeal to the Bible." 

While the good Doctor asserts no change of Sab- 
bath when the children of Israel left Egypt, he 
should remember that "the Egyptian week com- 
menced with Saturday," 4 and ended with Friday; 
i. e., Friday was the Sabbath of the Egyptians and 
of the children of Israel while they lived in Egypt, 
and when they began to keep Saturday upon their 
flight from Egypt, they changed from Friday- 
keeping to Saturday-keeping. 

He, on pages 91 and 92, quotes from the "En- 
cyclopedia Britannica" to prove the length of the 
Accadian month and year, and the date or time of 
its existence, which he claims to have been "about 
2200 B. C," and was composed "of twelve months 
of thirty days each." He does not explain the 
intercalary month of thirty days once in six years, 
but says: "The Accadian calendar appears to have 
passed to the Assyrians, and through them to the 
Jews, through the medium of the Aramaeans." On 
page 92 he quotes from the Library of Universal 



28 Sunday the True Sabbath. 

Knowledge to prove that "the Assyrian gchdlttB 
translated the Accadian literature into their own 
language, and their technical and sacred terms were 
borrowed from it. Every day is bringing to light 
new proofs of the influence of these Accadians upon 
the civilization of these Semitic nations, and 
through them upon that of Europe." 

Note carefully that he is building a chain of evi- 
dence to prove that the people of Asia and Europe 
all kept the Accadian Sabbath; and on page 111 
he asserts that: "The seventh day of the Accadian 
and Babylonian week was a clay of rest, and was 
identical with the Sabbath" (of the Hebrews) ; i. e. 9 
the Accadian Sabbath was the Edenic and Hebrew 
Sabbath, and was always Saturday. 

We now turn back to page 96, where he, after 
admitting that every Accadian month had just 
"thirty days," now quotes from Studien and Kriti- 
ken, 1874, and shows that the Accadian Sabbaths 
were on the "seventh, fourteenth, twenty-first, and 
twenty-eighth days of the month." 

I now append a half year of an Accadian calen- 
dar to show how their Sabbaths always fell on 
Saturdays! 



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29 



30 Sunday the True Sabbath. 

For convenience, I have numbered six Acca- 
dian months in order at the bottom of the diagram, 
and have given the Sabbath dates in heavy-faced 
figures, so as to distinguish the Sabbaths from the 
other dates. I have accommodated my calendar 
to the Doctor's theory as far as possible, by causing 
the Sabbaths to commence on Saturday. But in- 
stead of these "Hebrew and Christian Sabbaths" 
staying "f orever on Saturdays," they refuse to stay 
on Saturdays throughout even two months; for 
while the 7th, 14th, 21st, and 28th of the first 
month were Saturdays, those dates in the second 
month give us four Monday Sabbaths, and in the 
third month four Wednesday Sabbaths, and in the 
fourth month four Friday Sabbaths, and in the 
fifth month four Sunday Sabbaths, and in the sixth 
month four Tuesday Sabbaths, and so on perpetu- 
ally changing the day of the Sabbath twelve times 
in the common year and thirteen times in the long 
year, which, in 2,200 years, or to the coming of 
Christ, would change the day of the "Accadlian, 
Babylonian, Hebrew, and Christian Sabbath" over 
26,000 times. I would also ask you to take the 
trouble to count the number of days in the week 



Ancient Calendars. 31 

from the 28th day of the first month to the 7th 
day of the second month, or from the fourth Sab- 
bath of the first month to the first Sabbath in the 
second month. The 29th is one day; the 30th, 
two; the 1st of the second month, three; the 2d, 
four; the 3d, five; the 4th, six; the 5th, seven; the 
6th, eight; and the 7th day of the second month, 
or its first Sabbath-day, will be nine days from the 
preceding Sabbath. Hence once a month the week 
was nine days long. Can you see how such a 
learned man as Doctor Lewis can believe that Sat- 
urdays once a month are nine days apart? It looks 
just a little as though he might be just a little 
"visionary," if not scholarly. 

I will now introduce you to another method of 
Sabbath counting, produced by the Doctor in proof 
that all nations counted the Sabbaths the same way, 
and that their Sabbaths were always on Saturdays. 
This time it is the Hindus who are introduced to 
you by the Doctor. 

On page 108 he speaks of "the Sabbath-day, on 
the day of the full moon," and on that page again, 
in giving the Sabbaths in the order of their impor- 
tance, gives "the sacred day [or Sabbath-day] of 



32 Sunday the True Sabbath. 

the moon's changes — first and more especially [or 
most important] the full-moon Hay; next [in im- 
portance] the new-moon day; and lastly [or least 
important among their Sabbaths] the days i equi- 
distant between these two. It was therefore a 
weekly sacred day, and . . . may be well ren- 
dered Sabbath/' 

Thus he teaches that the chief Sabbath was the 
day of the full moon, the next in importance the 
day of the new moon, and the least important Sab- 
baths were on the intervening quarters. 

On the opposite page I give a section of a 
Hindu calendar for six months, indicating the 
changes of the moon to illustrate how nearly they 
came to all falling on Saturdays. 

The "O" may represent the chief Sabbaths; 
the " C " may represent the new-moon, or sec- 
ondary, Sabbaths; and " ^" the intervening quar- 
ters, or the least important Sabbaths. I desire al- 
ways to go as far as I possibly can to accommodate 
the Doctor; so I commence my calendar at such time 
as that the full moon will fall on Saturday. Then 
tracing the Sabbaths, there is one on Saturday, the 
next three on Sundays, the next one on Monday, 



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33 



34 Sunday the True Sabbath. 

the next one on Tuesday, the next two on Wednes- 
day, the next one on Thursday, the next one on 
Friday, the next two on Thursday, the next one on 
Friday, the next three on Saturday, the next three 
on Sunday, the next four on Monday, and the last 
three on Tuesday. It will be noticed that in six 
months the Sabbaths have changed, or at least have 
been on thirteen different days. 

Once in the six months the Sabbaths were only 
six days apart, thirteen times the Sabbaths were 
seven days apart, and ten times they were eight days 
apart. So it is apparent that the Sabbaths changed 
at least twenty-five times a year among those 
Hindus, or in two thousand years changed about 
fifty thousand times from one day of the week to 
another. Still in the face of these facts the Doctor 
wants you to believe them to have always fallen 
on Saturdays. 

We will now go with the Doctor to learn the 
Sabbath countings of other people in India. This 
time he quotes from Max Miiller's "Sacred Books 
of the East" to prove his theory. He says, on page 
107: "The first week, therefore, consists of the day 
of Anharmazd, followed by six days. . . . The 





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35 



36 Sunday the True Sabbath. 

second week consists of the day Din-with-ataro, fol- 
lowed by six days. . . . The third week consists 
of the d,iy l)in-with-Mitro, followed by seven days. 
. . . And the fourth week consists of the day 
Din-with-Dino, followed by seven days. . • . 
Here we have the week, with the days named in 
order through the month, and two weeks of eight 
days/' etc. 

To illustrate further the Doctor's harmonious 
Sabbath teachings, we give a half year of the 
calendar of India (on the preceding page.) 

You will notice that Max Miiller divides the 
month of thirty days into just four weeks. The 
first two weeks are seven days long, and the last 
two weeks are eight days long; and every week 
begins with a Sabbath. So here the first day of 
every week js a Sabbath-day, and the Sabbaths are 
followed by six or seven work days. 

This arrangement of Sabbaths gave the 1st, 8th, 
15th, and 23d of every month as Sabbath-d'ays. 
Now again, to accommodate the Doctor, we will let 
the month and week begin on Saturday. Our Sab- 
bath dates are again heavy-faced dates, so you can 
easily distinguish them from the other days. We 



Ancient Calendars. 37 

now begin to locate the days of their Sabbaths. 
The first three are on Saturdays, the next one on 
Sunday, the next three on Mondays, the next one 
on Tuesday, the next three on Wednesdays, the 
next one on Thursday, the next three on Fridays, 
and so on perpetually. Therefore their Sabbaths 
changed twice every month, or twenty-four times a 
year, from one day of the week to another; or in 
the "2100 years B. 0.," which the Doctor claims 
for this calendar, the Sabbaths changed over forty- 
six thousand times, instead of being perpetually on 
Saturday. Still the Doctor styles these Sabbaths 
"the Hebrew Sabbaths modified by the astronomical 
element. i must confess my inability to compre- 
hend his meaning of that term. I also can not see 
how the Doctor persuades himself to believe that 
*he "Accadians, Babylonians, Hebrews, and all the 
Semitic people" kept their Sabbaths on the seventh, 
fourteenth, twenty-first, and twenty-eighth days of 
every month; and that the Hindus kept theirs on 
the days of the moon's changes; and that other peo- 
ple kept their Sabbaths on the 1st, 8th, 15th, and 
23d of every month; and yet that they all kept 
their Sabbaths, which were six, seven, eight, or nine 



c 



38 Sunday the True Sabbath. 

clays apart, always just "seven days apart," and 
always "on Saturday," and hence a "primeval and 
universal week," and in its "present and unbroken 
order." I will only allude to one more illustration 
of his "unbroken order" weeks — this time it is his 
Egyptian "week of ten days" — and ask you how he 
can arrange his seven days so that Saturday will 
always fall on the tenth day of the Egyptian week? 

All of the above teachings are approved by the 
Rev. James Bailey, D. D. ; and in addition thereto, 
he adduces other proofs of the unchangeable Sab- 
bath! On page 39 he says: "The ancient'Persians 
and Romans and people of old Calabar had an 
eight-day Sabbath." 3 That is, to begin their Sab- 
baths on Saturday, the Sabbath of the first week 
would be on Saturday, the next Sabbath on Sun- 
day, the third on Monday, the fourth on Tuesday,, 
the fifth on Wednesday, the sixth on Thursday, 
and the seventh on Friday, and hence changed 
every week, or forty-five times every year to a 
different day in the week — and yet never changed ! 

On the same page he continues, and says: "The 
Peruvians have the ninth- day rest." That is, their 
Sabbaths were nine days apart, and changed every 



Ancient Calendars. 39 

nine days, or forty times a year to a different day 
of the week. I have proven by these two fathers 
of modern Saturdarianism, that instead of the Sab- 
baths always being on Saturday, that the "Acca- 
dians and Hebrews" changed their Sabbath-day 
once every month, that the Hindus of both kinds 
changed their Sabbaths twenty-four or more times 
a year, that the others changed their Sabbaths forty 
times a year, and that Persians and others changed 
tKeirs forty-five times a year; and hence, if these 
X V^ witnesses can be believed, there was no fixed Satur- 
/ day Sabbath ever kept by any nation on earth be- 
1^ fore the time of Christ. While these men have 
disclosed their inability to grasp the facts they have 
quoted, we must honor them for the facts which 
they have collected, with which I have blown their 
fort into fifty thousand pieces, by proving by them 
that the Sabbaths have been changed o ver fifty 
thousand times, instead of always being on Satur- 
day. 

Before concluding this chapter, I wish to call 
your attention to the fact that the facts adduced 
by these men point plainly in the direction of solar 
instead of lunar years among the ancients. Most 






40 Sunday the True Sabbath. 

ancient nations, following the confusion of tongues 
and the beginning of new tribes and nations, if not 
all of those nations before 1500 B. C, had uni- 
formly months of thirty days, and usually years 
composed of twelve months. 

You will also note that most of them located 
their Sabbaths in a certain place in every month 
of thirty days, and hence most of them intercalated \ 
a month once m six years to keep their seasons on 
the same month, and permit their Sabbaths to fall 
upon the correct dates. 

So far as history shows, the Egyptians first broke 
away from those customs by the discovery of seven 
planets, and establishing a fixed week of seven days, 
naming them as follows: Day one, the day of 
Saturn, or Saturday; day two, the day of the Sun; 
day three, the day of the Moon; day four, the day 
of Mars; day five, the day of Mercury; day six, the 
day of Jupiter; and day seven, the day of Venus. 
Hence, as Dion Cassius says, "Saturday was the 
first day of the Egyptian week," 4 and therefore 
Friday was their "day of assembly/' or Sabbath. 
Having broken away from date Sabbaths, or the 
location of Sabbaths in the month or in the moon, 



Ancient Calendars. 41 

they are now ready for a modification of the method 
of intercalating the five days. Hence they had 
365 days, instead of 360, in the common year. 

"The time at which the year began varied much 
among different nations. The . . . Egyptians 
. . . began their year at the autumnal equi- 
nox." 5 

"Among the ancient Egyptians the month con- 
sisted of thirty days invariably; and in order to 
complete the year five days were added at the end, 
called supplementary days." 6 

The formation of this calendar is considerably 
older than the "Book of Moses," and I shall gup- 
pose that it was about 1700 to 1800 B. C, accord- 
ing to Usher's chronology. 

Since the Bible calendar is built out of the 
Egyptian calendar, I will devote a short chapter to 
the Bible calendar, and will therefore close this one 
with the intimation that the Bible calendar will be 
solar, instead of lunar or semi-solar. 

There are, to my mind, clear evidences in Gene- 
sis that the original year instituted in Eden corre- 
sponded with the Egyptian year of 36*5 days, com- 
mencing on the autumnal equinox. 



42 Sunday the True Sabbath. 

God gave to Adam, and through him to the 
Patriarchs, a fixed Septenary Sabbath, recurring 
regularly on "the seventh day/' in commemoration 
of his rest from creation "on the seventh day." 
But I would call your attention to the fact that 
there is no intimation in the Bible anywhere that 
that "seventh day" was Saturday. In the next 
chapter I shall prove that Sunday was that "seventh 
day." I hold that while there are evidences of the 
existence of a seventh-day Sabbath, clearly taught 
in Genesis, through the Deluge and on, that Sab- 
Ed bath was lost, I think, before the confusion of 
tongues at Babel. 

The fact that all the nations around Babel kept 
Sabbaths, and the fact that most of them knew of 
a week of seven days, is certain proof of their hav- 
ing had a Sabbath before their rebellion against 
God. But the fact that they all had an imperfect 
^ Septenary Cycle, is proof that they so long disre- 
garded and neglected God's Sabbath that they lost 
the correct reckoning of it. The champions of 
"God's Sabbath" are divided into two companies: 
First, those who contend that Saturday was the 
Edenic Sabbath; and, second, those who contend 



Ancient Calendars. 43 

that Sunday was the Edenic Sabbath. I, after 
twenty-five years of searching, assert that for more 
than five hundred years before the time of Moses 
no nation kept Saturday or Sunday as their fixed 
weekly Sabbath. I also assert it as a truth, that 
at that time the only fixed week, or regular Septe- 
nary Sabbath, known, was the Friday Sabbath of 
the Egyptians. The creation Sabbath can not be 
established by consecutive history or chronology; 
and hence if it is ever known to the world, it must 
be^ made known by revelation. I shall attempt to 
prove in the next two chapters that revelation set- 
tles the creation Sabbath to have been on Sunday. 

NOTES. 

1 Why do you call Saturday-keepers Saturdarians, in- 
stead of Sabbatarians? First, because I must be con- 
sistent with myself. If I admit that they are "the Sab- 
batarians," I admit that I am not, and hence rob myself 
of the right to speak on the Sabbath question; and, 
second, because Saturday was not the Sabbath given to 
Adam, nor the Sabbath given to the children of Israel 
at Mount Sinai, nor the Sabbath given to the Christians 
by our Lord. Hence Saturday-keepers are not Sab- 
batarians, while they are Saturdarians— Saturday- 
keepers. 

2 A. H. Lewis, D. D., is the acknowledged leader in 
the "Seventh-day Baptist" Church, and his book, "Sab- 



/ 



*» 



44 Sunday the True Sabbath. 



bath and Sunday," from which I shall quote, is his most 
highly-prized production. 

3 James Bailey, D. D., is the author of the "Complete 
Sabbath Commentary'' of the Seventh-day Baptist 
Church, which is supposed to be a critical commentary 
on "all the passages in the Bible that relate, or are sup- 
posed to relate, in any way to the Sabbath Doctrine." 
(Title-page.) 

4 The "Encyclopedia Britannica," Volume IV, pages 
664 and 665, gives a full account of the origin and man- 
ner of naming the days of the Egyptian week, in the 
following order: Day 1, the day of Saturn; 2, the day of 
the Sun; 3, the day of the Moon; 4, the day of Mars; 
5, the day of Mercury; 6, the day of Jupiter; and 7, the 
day of Venus; and on page 665 concludes by saying, "The 
Egyptian week commenced with Saturday." (See also 
Note 7, "The Origin of the Week.") 

5 "Columbian Encyclopedia," Volume XXXII, "Year." 
"The time at which the year began varied much among 
different nations. The Carthaginians, Egyptians, Per- 
sians, Syrians, and other Eastern peoples began their 
year at the autumnal equinox, at which time the civil 
year of the Jews also began, though their sacred year 
was reckoned from the vernal equinox." (Columbian 
Cyclopedia, Volume XXXII, "Year.") 

6 "Encyclopedia Britannica," Volume IV, page 665, 
"Calendar," under the sub-topic, "Month." 

7 Origin of the fixed historic week, and of the number- 
ing and naming of the days of the week, on the basis of 
the facts given in the "Encyclopedia Britannica," Vol- 
ume IV, pages 664 and 665, "Week," and other cyclo- 
pedias, particularly "McClintock & Strong." The Egyp- 
tians discovered seven planets, and concluded to have a 

xed week of seven days, named after the seven planets. 
Each planet represented to them a god. They considered 
that the gods of the seven planets ruled over time in 



Ancient Calendars. 45 

turns, each god ruling for an hour at a time only. There- 
fore, to name the seven days after the seven planets they 
started with the farthest planet, and let the god of each 
planet rule for an hour, taking their turns according to 
the order of their distances from the earth. They started 
with their farthest planet, and came toward the earth. 
They named the day after the planet that ruled over its 
first hour. I have attached a chart giving the original 
running, and the subsequent modifications leading down 
to our present names for those Egyptian planetary names. 
(For chart, see page 47.) 

As seen in the top of the first column in the chart, 
the planets occupied the following order as they came 
from Saturn to the earth, receiving their numbers ac- 
cording to their distance from the earth, the farthest 
away being 1, the next farthest 2, and so on, until the 
nearest one was reached. Hence in the Egyptian as- 
tronomy Saturn was 1, Jupiter 2, Mars 3, the Sun 4, 
Venus 5, Mercury 6, and the Moon 7. 

In the first column, divided into seven smaller sub- 
columns, I have arranged the hours of the day, showing 
which planet was supposed to rule over each of the 
twenty-four hours of the day. Saturn would rule over 
the first hour of the first day, and hence "Day One." 
Second column would be "the day of Saturn," as seen in 
column 3. Return now to column one, and notice that 
Saturn was supposed to rule over the first hour of that 
day, Jupiter over hour two, Mars over hour three, the 
Sun over hour four, Venus over hour five, Mercury over 
hour six, and the Moon over hour seven. 

Then they returned to the planet Saturn for hour 
eight, and came again toward the earth, giving the hours 
9, 10, 11, 12, 13, and 14 to the planets in their regular 
order; and going again out to Saturn to rule over hour 15, 
and again to rule over hour 22. Then Jupiter would 
rule over hour 23, and Mars over hour 24. 



46 Sunday the True Sabbath. 

With Mars, or at Mars, they ended their first day. 
We will now trace that day through its changes. Col- 
umn 2 gives the number, "One," to the day; column 3 
gives its first name to it, "The Day of Saturn." In later 
times that name is transposed, as in column 4, to Sat- 
urn's day; and last (column 5), it is abridged into Satur- 
day, the first day of the old Egyptian week. 
""By returning to column 1 again, it is seen that the 
sun ruled over the first hour of the second day; and 
hence in column 2 it is day "two;" in column 3, the day 
of the Sun; in later times changed into Sun's day; and 
last into Sunday, the second day of the Egyptian week. 

The sun was supposed to rule over hours 1, 8, 15, and 
22 of the second day, and Venus over hour 23, and Mer- 
cury over hour 24, thus closing the second day. 

Then it will be seen that the moon ruled over the first 
hour of the third day, and hence in column 2 its number 
is "three," and in column 3 its name is "the day of the 
Moon." In later times it came to be called Moon's day 
(column 4); and last, it became abridged to Monday, the 
third day of the Egyptian week. 

We return again to column one, and it will be seen 
that the moon presided over hours 1, 8, 15, and 22 of 
day 3, and that Saturn ruled over hour 23, and Jupiter 
over hour 24, and closed day three. 

Mars ruled over the first hour of day four, and hence 
in column 2 it is seen to be number four, in column 3 
to be named "the day of Mars;" but later the mytholog- 
ical deity Tiw was supposed to rule the planet Mars, and 
hence day four has two names, " the day of Mars" and 
"the day of Tiw." Later its name becomes "Tiw's 
Daeg," and at last it became Tuesday, the fourth day 
of the Egyptian week. 

It will be noticed that Mars ruled over hours 1, 8, 15, 
and 22 of day four, and that the Sun ruled over hour 23, 
and Venus over hour 24, and closed day four. 



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d 

o 
o 

3 


d 

SO 


Origin of the Week, and Naming 
of the Days. 


1 

8 
15 

22 


2 

9 

16 
23 


o 

10 
17 

24 


4 
11 

18 


5 

12 
19 


6 
13 
20 


7 

14 
21 


O 


Day of 
SATURN 


Saturn's 
Day. 


First day 

of the week, 

Saturday. 








1 

8 
15 
22 


23 


24 




© 


Day of 

Sun. 


Sun's 
Day. 


Sunday. 














1 

8 
15 
22. 




Day of 
Moon. 


Moon's 
Day. 


Monday. 


23 


24 


1 

8 
15 

22 


23 


24 






- *! 
o 
d 


Day of Mars 

(later) 
Day of Tiw. 


Mars' Day, 

or 
Tiw's Daeg. 


Tuesday. 












1 

8 
15 
22 


23 


H 

<< 


Day of 

Mercury 

(later) 

Day of 

Woden. 


Mercury's 
Day, or 

Woden's 
Daeg. 


Wednesday. 


24 


1 

8 
15 

22 


23 


24 








<£ 
K 


Day of 
Jupiter 
(later) 
Day of 
Thor. 


Jupiter's 

Day, or 

Thor's Daeg. 


Thursday. 










1 

8 
15 
22 


23 


24 


3 


Day of 

Venus 
(later) 
Day of 
Freia. 


Venus' Day, 

or 
Freia's Daeg. 


Friday. 



47 



48 Sunday the True Sabbath. 

Mercury rules now over the first hour of day five, 
and hence in column 2 its number is "five;" in column 3 
its name is "The day of Mercury." Later Woden, or 
Odin, is supposed to preside over Mercury, and hence 
the day has two names, "the day of Mercury," and "the 
day of Woden." Later it becomes Woden's Daeg, and 
last it is called Wednesday, the fifth day of the Egyptian 
week. 

Mercury presided over hours 1, 8, 15, and 22 of day 
five, and the Moon over hour 23, and Saturn over hour 
24, and closed day five. 

Jupiter then presided over hour one of the sixth day, 
and named it. It then became number 6, column 2, and 
was named "the day of Jupiter," column 3. Later 
Jupiter was supposed to have been ruled over by Thor, 
the son of Woden, and hence it received the two names, 
"the day of Jupiter," and "the day of Thor." Later it 
became Thor's Daeg, and last it is called Thursday, the 
sixth day of the Egyptian week. 

Jupiter ruled over hours 1, 8, 15, and 22 of day six, 
and Mars over hour 23, and the Sun over hour 24, and 
closed the sixth day. 

Venus ruled over the first hour of the seventh day, 
and named it the day of Venus. Hence its number is 
"seven;" its name, "the day of Venus." In later times 
Venus was supposed to have been presided over by the 
goddess Freia, the goddess of marriage, the wife of 
Woden, and the mother of Thou. Hence it obtained the 
names, "the day of Venus," or "the day of Freia." Later 
it was called Freia' s Daeg, and at last it was called 
Friday, the seventh day of the Egyptian week. 

Note that Mercury ruled over hour 23 and the Moon 
over hour 24, and closed the week. The next week they 
returned again to Saturn, and the days of the week were: 
1, Saturday; 2, Sunday; 3, Monday; 4, Tuesday; 5, 
Wednesday; 6, Thursday; and 7, Friday (the day of 



f 



2 



§ - "' ' 



/ 



/ 



iSWCj 



ih 



Ancient Calendars. 49 

assembly, the Sabbath). Thus over 3,600 years ago was 
originated by the Egyptian astronomers the present week 
of seven days, which have been preserved in their un- 
broken order by them through all those centuries. Mod- 
ern Judaism, beginning probably very near the close of 
the second century A. D., established a fixed week based 
on the ^Egyptian week, but calling Sunday, the second 
day of the Egyptian week^the first day of the (modern) 
Hebrew week. 

Christianity at Christ's resurrection built the Chris- 
tian week out of the same Egyptian week, by calling 
> ^Sunday »(the second day of the Egyptian week) the Sab- 
bath, ana Mercury (the third day of the old week) "the 
first day after the Sabbath," Tuesday "the second," 
Wednesday "the third," Thursday "the fourth," Friday 
"the fifth," Saturday "the sixth," and Sunday "the sev- 
enth day, or the Sabbath." 

The Christian week, thus originated, has come down 
by an unbroken practice among various nations of the 
Eastern Church, who have not adopted the planetary 
names, but who continue to preserve the apostolic 
method of numbering the days. Hence you will please 
note that Sunday was not the "first day of the Christian 
week;" but its Sabbath, its seventh day. We must dis- 
tinguish between the Bible week and the modern He- 
brew week, and call Sunday by its proper Christian 
name, Sabbath, 
4 



ChaDter III. 
THE TKUE BIBLE CALENDAR 

nPHE large majority of writers on Bible calen- 
dars assert that the year of the Bible was 
governed by moons, and therefore was lunar, or at 
least luni-solar. In this short discussion I will not 
attempt to carry my readers through the research 
of eighteen years of effort to arrive at the true 
Bible calendar. Almost every writer on the sub- 
ject is driven somewhere in his writings to admit 
such facts as that: "The barley-harvest, therefore, 
commenced about a half a month after the vernal 
equinox, so that the year would begin at about that 
tropical point, were it not divided into luna/r 
months" 1 And again: "On th e s i xte enth day of 
the month of Abib . . . ripe ears of corn were to 
be offered as first-fruits of the harvest." (Lev. ii, 
14, and xxiii, 10, 11.) And again: "There can be 
no doubt that it [the year] was essentially tropical, 
since certain observances connected with the pro- 
duce of the land were fixed to particular days." 

50 



True Bible Calendar. 51 

All such, admissions destroy the lunar theory; for 
twelve moons lacks more than eleven days of being 
a solar year. 

I note a few difficulties in the way of the accept- 
ance of lunar theories : 

1. No two writers defending lunar months will 
agree at all points with each other. 

2. No defender of lunar months can be con- 
sistent with himself; for under various circum- 
stances he is compelled to admit things destructive 
of the lunar theory. 

3. No defender of lunar months in the "Law 
of Moses" can sustain his theory with historical 
evidence, for Solon, a thousand years after Moses, 
was the originator of the lunar calendar. 

4. The writings of the Old Testament can not 
be harmonized to lunar theories. 

5. Lastly, lunar teachings rest on unproven and 
unprovable theories only. 

I spent thirteen years in an earnest, faithful 
effort to harmonize lunar theories to the five books 
of Moses, and the result was a miserable failure. 

Christians believe in "one God." Reason alone 
ought to lead us to believe that that one God would 



52 Sunday the True Sabbath. 

be harmonious and consistent in his teachings. 
God has written into nature's book a year of 365 
days and a fraction of a day. Reason ought to 
cause us to expect that God would therefore write, 
or cause to be written, in his book of revelation — 
the Bible — a year like the one in the book of 
nature. If the year of the Bible is eleven days 
shorter than the year in nature, we have a right to 
expect to find the positive evidences of it in the 
Bible. 

There are no such evidences in the Bible; 
Month and Moon are not equivalents in ancient 
Hebrew. They were not equivalents in Old Testa- 
ment Hebrew. The Hebrew "chodesh" is trans- 
lated about two hundred and forty times in the Old 
Testament to mean "month." The first four uses 
of the word "chodesh" are in Genesis vii and viii. 
"In the second month [chodesh], the seventeenth 
day of the month [chodesh], . . . the fountains 
of the great deep were broken up." (Gen. vii, 11.) 
"And the ark rested in the seventh month [cho- 
desh], on the seventeenth day of the month [cho- 
desh]. (Gen. viii, 4.) Month 7, day 17 — month 
2, day 17=5 months. These five months are given 



True Bible Calendar. 53 

as a period of "150 days." (Gen. vii, 24, and 
viii, 3.) 150 days-f-5 months=30 days. There- 
fore these months were not lunations of 29 A d'ays 
each, but months of 30 days each. The planet, 
"the moon/' never comes from the Hebrew "cho- 
desh," but from the Hebrew "yareach." There 
is not an instance in the English Old Testament 
where "new moon" or "new moons" is translated 
from the Hebrew word moon (yareach). Every 
time the English "new moon" or "new moons" is 
found, it is an erroneous translation of month 
(chodesh). Hence, there should be no "new moon" 
in the English Bible, but instead it should have 
been "new month," or "first* (day) of the month," 
or the "beginning; of the month." 

As it is in Genesis vii and viii, so all the way 
through the Bible, whenever we are given the meas- 
ure of a month, it is a period of 30 days. As an 
illustration, see Daniel vii, 25, and xii, 7, where 
time means year; time=l year, times=2 years ; the 
dividing of a tirne=a half-year; 12 monthsX30= 
360 daysX 3^=1,260 days. The above prophecy 
corresponds with the 42 months of Revelation 
xiii, 5, 42X30=1,260 days. The two preceding 



54 Sunday the True Sabbath. 

prophecies correspond with the "1,260 days" of 
Revelation xii, 6. The Bible, from Genesis to 
Revelation, refers to a year of 12 months of 30 
days each. Still Abib 16 had to fall upon the date 
of the "wave-sheaf" offering, or 16 days from the 
vernal equinox, or at the fifth day of our April. 
Hence the Bible year was 365 days long, instead of 
360; therefore there were five supplementary days 
to be used somewhere in the year to make the year 
really a solar year. There is an exception to this 
rule of 365 days, that "ye shall count unto you 
from the morrow after the Sabbath, from the day 
that ye brought the sheaf of the wave-offering; 
seven Sabbaths shall be complete." (Lev. xxiii, 15.) 

It is quite universally conceded that this count 
began with "the second day of the feast of un- 
leavened bread — the sixteenth day of the month of 
Abib." The restriction to the above rule is in the 
words, "Seven weeks shalt thou number unto thee: 
begin to number the seven weeks from such time 
as thou heginnest to put the sickle to the com" 
(Deut. xvi, 9.) 

The Jordan Valley is very peculiar for situation. 
The river rises out of the Sea of Galilee 690 feet 



True Bible Calendar. 55 

below the common sea-water level, and falls 610 
feet before it empties into the Dead Sea. The 
mountains rise 2,600 feet above water-level to the 
west of it, or 3,900 feet above the valley. The 
mountains are also high to the east of it. Hence 
it is perfectly protected from the east or west 
winds. If there are winds from the north or south, 
they are tempered by the sea, and hence this valley 
is so protected as that its crops are almost as regular 
as the movements of the planets. ITow, the 16th 
day of Abib must have a ripe sheaf ready to be 
waved before the Lord. If at the end of the year 
it is seen that the barley will not be ripe in sixteen 
days, there must be some kind of an adjustment, 
or additional intercalation made. 

Abib 1 was always a weekly Sabbath-day, and 
if a month should be added, two difficulties would 
confront us: First, a month is not a multiple of 
seven, and the Sabbath would be disarranged; 
second, it only lacked about a day of giving time 
to have a ripe sheaf, and if we add thirty days, the 
harvest must be deferred four weeks after it is 
ready to cut, for they might not cut any for them- 
selves until the first sheaf was waved in the temple. 



56 Sunday the True Sabbath. 

Akers, Bessey, Loyd, and others teach that seven 
days only are supplemented at the end of the year. 
That would keep the Sabbath in place, and in the 
first year they would retard the commencement of 
harvest five or six days only. That adjustment 
would consume the fractional days for about 
twenty-eight years. Hence once in about twenty- 
eight years seven days should be added before the 
commencement of the new year. For many cen- 
turies the true Bible calendar has been lost. After 
eighteen years of study, I have been able to build 
it out of the Bible teachings and the old Egyptian 
calendar. You will find it inserted at the com- 
mencement of this chapter. I hope you will con- 
stantly turn to it as you study its construction, and 
as you study or read this little book toward its 
conclusion. 

As I have intimated, Babbi May also admits 
that "We [the Jews] have no calendar that dates 
beyond the Christian Era." Therefore, I under- 
took the task, which I pursued patiently, slowly 
although successfully, of developing the true Bible 
calendar. (Which see.) 

You will notice that the Egyptian and Hebrew 



True Bible Calendar. 57 

names are at the top of the months, and that the 
months of the Gregorian calendar, which nearly 
correspond to them, are underneath the Hebrew 
na^nes. You will also note that the months are 
numbered both at the top and at the bottom. The 
calendar is a Bible calendar, and hence its Bible 
numbering is at the top, from one to twelve. But 
since it is built out of the old Egyptian calendar, 
the Egyptian months are numbered at the bottom, 
commencing at the middle of the chart, and also 
ending there. 

I am glad that God is directing those who have 
prepared some of the best new cyclopedias to grasp 
and state clearly the truth about the ancient 
Egyptian calendar, and its relation to the Bible 
calendar. 

I give a quotation from the new Columbian, 
Volume XXXII: 

"The time at which the year began varied much 
among different nations. The . . . Egyptians 
. . . began their year at the autumnal equinox, 
at which time the civil year of the Jews also began, 
though their sacred year was reckoned from the 
vernal equinox." 



Aa 






58 Sunday the True Sabbath. 

Another says: 

"Among the ancient Egyptians the month con- 
sisted of thirty days invariably ; and in order to com- 
plete the year, five days were added at the end, 
called supplementary days." 2 

With these facts now before us, we turn to the 
Bible to make such changes in the Egyptian calen- 
dar as the Bible makes necessary. (Exodus xii, 2, 
and xiii, 4.) God required that the seventh Egyp- 
tian month, Abib, should be "the beginning of 
months; it shall be the first month in the year to 
you." 

We have now the seventh Egyptian month 
changed into the beginning of months, or the first 
month in the year, to the children of Israel. So 
we proceed to renumber the Egyptian months, as 
I have in the chart, calling 7, 1, and 8, 2, and so 
on through the year. 

There is something unique in the Bible calen- 
dar; i. e. y the Sabbaths are located in a fixed place 
in it, so that when we complete the work of locating 
the Bible Sabbaths of the Jewish dispensation into 
the year, they will be found to occupy the same 
place in the calendar in every year throughout the 



True Bible Calendar. 59 

Jewish dispensation. Hence we will need to pass 
through the year carefully, and locate the Sabbaths 
correctly. 

There were three dates in the month of Abib, 
which God prohibited from ever being Sabbath- 
days by commanding that they should be labor days 
in every year. The law of the Sabbath required 
that upon the Sabbath-day "thou shalt not do any 
work." (D6ut. v ? 14.) Therefore, if work i& com- 
manded to be done on a certain date every year, 
that date could never be a Sabbath-day. "In the 
tenth day of this month [Abib] they shall take to 
them every man a lamb, according to the house of 
their fathers, a lamb for an house." (Ex. xii, 3-5.) 
The selection of the lamb every year on Abib 10 
made that date a labor day in every year. "The 
fourteenth day of the same month, the whole as- 
sembly of the congregation of Israel shall kill it in 
the evening." (Ex. xii, 6.) "Ye shall observe this 
thing by an ordinance to thee and thy seed for- 
ever." (Ex. xii, 24.) 

Abib 14 was a day of house --cleaning and 
butchering, and was the "preparation" for the Sab- 
bath, and never could have been the Sabbath. 



60 Sunday the True Sabbath. 

"Ye shall count unto you from the morrow after 
the Sabbath, from the day that ye brought the sheaf 
of the wave offering; seven Sabbaths shall be com- 
plete." (Lev. xxiii, 15.) 

The first sheaf of ripe grain was brought every 
year on Abib 16. That date is the one upon which 
the harvesting commenced. Hence being "the mor- 



row after the Sabbath/' or the first day of the week 
every year, Abib 16 could never be the seventh day, 
or the Sabbath. 

The three dates mentioned above would all fall 
upon Saturday every seven years. They never fell 
upon the Sabbath-day for over fifteen hundred 
years. Hence three years in every seven years 
Saturday could not have been the Sabbath-day. 
Therefore, in building the Bible calendar there 
must be six days' work to follow the weekly Sab- 
bath, and yet the calendar must be so constructed 
as to prevent Abib 10, 14, and 16 from ever being 
Sabbaths. 

"On their flight from Egypt, the Jews . . . 
made Saturday the last day of their week," 3 or 
their Sabbath. 

The Bible says: "Bemember this day in the 



True Bible Calendar. 61 

which ye came out of Egypt. . . . This day 
came ye out in the month Abib." (Ex. xiii, 3, 4.) 

"In the fifteenth day of the same month I" Abib] 
is the feast of unleavened bread unto the Lord: 
seven days ye must eat unleavened bread. In the 
first day [of the feast of unleavened bread, Abib 
15] ye shall have an holy convocation; ye shall do 
no servile work therein." (Lev. xxiii, 6, 7.) 

"And remember that thou wast a servant in the 
land of Egypt, and the Lord thy God brought thee 
out thence through a mighty hand and by a 
stretched-out arm: Therefore [in commemoration 
of your deliverance on Abib 15], the Lord thy 
God commanded thee to keep the Sabbath day." 
(Deut. v, 15.) 

Dion Cassius affirms that the flight took place 
f on Saturday, while the Bible places it on Abib 15. 
We accept both statements as true, and are ready 
now to begin the remodeling of the Egyptian cal- 
endar into the Bible calendar. Place the calendar 
before you, and adjust the slide so that Abib 15 
will fall on Saturday. Then it mil be seen that 
Abib 1 and 8 are also on Saturdays. "Ye shall 
count from the morrow after the Sabbath, from the 






62 Sr N DAi f ITE ' f ' I i U ¥ S \ BT* A.T H . 

day ye brought the sheaf of the wave offering, 
seven Sabbaths shall be complete; even unto the 
morrow after the seventh Sabbath shall ye num- 
ber." (Lev. xxiii, 15, 16.) The seven Sabbaths 
thus counted from Abib 16 will fall on seven suc- 
cessive Saturdays — Abib 22 and 29, Iyar 6, 13, 20, 
ana '27, and Sivan 4. The morrow after the sev-. 
enth Saturday Sabbath thus counted was Sunday, 
Sivan 5. Sivan 5 is a continuation of the Sabbath 
of Sivan 4 ; or, in other words, Sivan 4 and 5 con- 
stitute a Sabbath forty-eight hours long every year, I 
not two Sabbaths. 

"Ye shall proclaim on the self -same day [Sivan 
5, the morrow after the seventh Sabbath] that it 
may be an holy convocation unto you: ye shall do 
no servile work therein ; it shall be a statute forever 
in all your dwellings throughout your generations." 
(Lev. xxiii, 21.) 

Sunday, Sivan 5, or the first Pentecost, was the 
day God appeared upon Mount Sinai, and revealed 
the creation Sabbath, commanding them that "six 
days shalt thou labor and do all thy work, but the 
seventh day is the Sabbath of the Lord thy God. 
. . . For in six days the Lord made heaven and 



True Bible Calendar. 63 

earth, the sea, and all that in them is, and rested 
the seventh day; wherefore the Lord blessed the 
Sabbath-day and hallowed it." (Ex. xx, 9-11.) 

They did not work on that Sunday (Ex. xx, 1, 
to Ex. xxiv, 3) proves that the whole day was spent 
in receiving the Ten Commandments, first from 
the mouth of God in the morning, and from Moses 
again in the evening. Therefore that Sunday was 
not one of the six work days; but it was the Sab- 
bath that preceded the six work days. Take the 
chart and count the six work days, commencing 
with Monday, Sivan 6. The seventh day will be 
Sunday, Sivan 12. That Sunday was to be ob- 
served because God had rested on Sunday from his 
work of creation. "Thou earnest down also upon 
Mount Sinai . . . [Sunday, Sivan 5], and 
madest known unto them thy holy Sabbath." 
(ISTeh. ix, 13, 14.) They did not know what day it 
had been on until God "made known" to them what 
day it had been. 

We pass along the Sunday Sabbath dates now 
until we come to the last Sabbath in the sixth 
month of the Bible, but the twelfth Egyptian 
month. The Sabbath would be on Elul 27. Ke- 



64 Sunday the True Sabbath. 

member that at this point the Egyptians counted in 
the "five supplementary days." 

The Bible requires that there be six days' work 
after Elul 27 before the next Sabbath, and also that 
"In the first day of the seventh month ye shall have 
a Sabbath." (Lev. xxiii, 24.) 

Hence it will be necessary to drop out two of 
the five odd days here in order to let the first day 
of the seventh month be the seventh day of the 
week. We are now ready to proceed again. "In 
the fifteenth day of the seventh month ... ye 
shall keep a feast unto the Lord seven days, and 
the first day [of the feast, Tisri 15] shall be a Sab- 
/ bath, and the eighth day [of the feast, Tisri 22] 
* shall be a Sabbath." These Sabbaths come all right, 
so we follow along the Sunday Sabbath dates to 
the end of the year. The last Sabbath of the year 
falls on Sunday, Adar 26, leaving four labor days 
in Adar after the last Sabbath. You will notice 
that we have shortened the year by two days, be- 
cause of the change allowing the first day of the 
seventh month to fall on the Sabbath. We will see 
presently that God shows just what to do about it. 
The law of the showbread required that: "Every 



True Bible Calendar. 65 

Sabbath he shall set in order before the Lord con- 
tinually." (Lev. xxiv, 8.) The Lord also re- 
quired that six days of labor must precede the Sab- 
bath. Here we have four. If we can find out the 
date of the next Sabbath, we can then tell just what 
to do. "It came to pass in the first month in the 
second year on the first day of the month." (Ex. 
xl, 17.) "He set the bread in order upon it before 
the Lord; as the Lord had commanded Moses." 
(Ex. xl, 23.) The Lord commanded Moses to work 
six days before he had a Sabbath, and also to put 
the showbread in order upon the tables every Sab- 
bath. And Moses did that on the first day of the 
second year "as the Lord commanded Moses." 
Hence Moses had to have two more days to work 
between Adar 30 and Abib 1. Therefore there was 
but one thing that could be done; i. e., to put the 
two days which he had to drop out of the middle of 
the year in at the close. Having done that, the 
year is now 365 days long, and there are six days 
to labor between the Sabbath of Adar 26 and the 
Sabbath of Abib 1. Since Abib 1 is a Sabbath, 
Abib 8, 15, 22, and 29 are Sabbath dates in the 

second year and in every other year, as they were 
5 



66 Sunday the True Sabbath. 

in the first, because every Sabbath had to be "in 
his season from year to year." (Ex. xiii, 10.) That 
is, the Sabbaths were located in the same fixed place 
in the calendar, and remained there "throughout 
your generations, for a perpetual covenant." (Ex. 
xxxi, 16.) Having aMiatinioted the Hebrew cal- 
endar, we are now ready to study in the next chap- 
ter the Jewish Sabbaths. 

NOTES. 

1 McClintock & Strong, Volume II, page 294, "Year," 
contends that Bible months commenced with the new 
moon, and yet makes the admissions under this number. 

2 "Encyclopedia Britannica," Volume IV, page 665, 
"Calendar," under the subtopic of "Month. " 

3 Ibid., Volume IV, page 665, "Week." 

The quotation above is from the great Roman his- 
torian, Dion Cassius. 



SUPPLEMENT. 
Rules for the Use of the Sabbath Chart. 

Diagram No. 1 gives the proper location of 
the Sabbath days in every year, from the Exodus 
to the Crucifixion. Diagram No. 2 gives the 
Sabbath years and jubilee years for three hundred 
and fifty years, from the entering into Canaan 
under Joshua. 



True Bible Calendar. 67 

The Bible calendar, from the Exodus to the 
Crucifixion of Christ, was composed of twelve 
months of thirty days each, plus five supplementary 
days. Like the ancient Egyptian calendar, out of 
which it was built, with the exception (1) that in- 
stead of being reckoned from the autumnal equi- 
nox, it was reckoned from the vernal equinox, and 
(2) instead of having the five supplementary days 
all counted in after Elul (the twelfth Egyptian 
month), there were three of the supplementary days 
counted in between Elul and Tisri, and the other 
two between Adar and Abib, in the common year, 
and (3) that seven additional supplementary days 
were counted in after Adar once in about twenty- 
eight years to consume the fractional days, and per- 
mit a ripe sheaf to be ready to be waved on Abib 
16th (or April 5th) every year. 

Hence the first day of the Hebrew calendar cor- 
responds with the 21st day of our March, or the 
vernal equinox. 

Abib 10th, 14th, and 16th were by Divine ap- 
pointment labor days in every year, and hence 
could not fall on the Sabbath-day in any year dur- 
ing the Hebrew or Jewish dispensation. Abib 1, 



68 Sunday the True Sabbath. 

8, 15, 22, and 29, Iyar 6, 13, 20, and 27, Sivan 
4, 5, and 12, and Tisri 1, 8, 15, and 22, are re- 
quired to be Sabbath-days in every year. 

Abib 15th was the "high day," or the chief Sab- 
bath every year. 

Rule 1. Adjust the slide so that Saturday will 
fall on Abib 1st. 

Rule 2. Follow along the heavy-faced dates 
(the Sabbath dates) to Sivan 4. These Sabbaths 
will be on Saturdays. 

Rule 3. There is a double Sabbath once a year, 
or a Sabbath forty-eight hours long, embracing 
Sivan 4 and 5, and hence a change of the day of 
the Sabbath beginning at that point (the feast of 
Pentecost). 

Rule 4. Commence with Monday, Sivan 6, and 
count off a week, having six days to labor followed 
by a Sabbath on the seventh day (Sivan 12 — Sun- 
day). 

Rule 5. Follow the Sabbath dates to the end 
of the year, and you will see that they will all fall 
upon Sundays. 

Note. The year ends on Saturday, the sixth 
day of the week. 



True Bible Calendar. 69 

Rule 6. Move the slide up one place, so that 
Abib 1 will fall on the Sabbath — Sunday. 

Rule 7. Trace the Sabbath dates through the 
second year, as you did through the first, and it 
will be seen that at Pentecost, Sivan 5th, the Sab- 
bath will change to Monday. 

Rule 8. ISTote that at each succeeding Pentecost 
the Sabbath-day becomes a day later in the week 
than it was on the preceding Pentecost, and that as 
a result the Sabbath changed every year at the feast 
of Pentecost for over fifteen hundred years. 

Rule 9. To tell the day of the week upon which 
the Sabbath fell in any given year, subtract the 
desired year B. C. from the year of the Exodus, 
and divide the remainder by seven. If nothing re- 
mains, the year commenced on the Sabbath — Sat- 
urday, Abib 1. But if one remained, the first 
Sabbath of the year fell on Sunday. If two re- 
mained after the division by seven, the year com- 
menced on the Sabbath, Monday, and so on. After 
finding the day of the week of the first Sabbath 
in the year, you can readily determine all the Sab- 
bath dates of the year. 



70 Sunday the True Sabbath. 

Rules for the Use of Diagram "No. 2. 

Rule 1. Begin with the year 1 at the top of the 
first column of figures, and count downward to the 
year 7 at the bottom. (Lev. xxv, 3, 4.) The year 
7 will be the first Sabbath year. 

Rule 2. "Ye shall count seven Sabbaths of 
years." (Lev. xxv, 8.) These will be the dark 
years at the bottom, 7, 14, 21, 28, 35, 42, and 49. 

Rule 3. The trumpet shall be blown on the 
tenth day of the seventh month of the year 49, 
announcing a continuance of the Sabbath through- 
out the year 50 also, making a Sabbath to the land 
two whole years long, or 730 days long. 

Rule 4. In the sixth year of the seventh week 
of years, or in the year 48, God says, "I will com- 
mand my blessing in the sixth year, and it shall 
bring forth fruit for three years" (Lev. xxv, 21); 
i. e. y to last through the double Sabbath year, and 
until a new crop could be grown in the year after 
the jubilee. 

Note. The supply of three years would last 
through the years 49 .and 50, and until the new 
crop appeared in 51. 



True Bible Calendar. 71 

Bule 5. Begin with the year 51, and count the 
seven years until the next Sabbath year, which 
will be at the top of the diagram, in the year 57; 
hence 57 will be the first of the seven Sabbaths in 
the second jubilee period. 

Rule 6. Begin with the Sabbath year 57, and 
count the seven Sabbath years, and they will be 
57, 64, 71, 78, 85, 92, and 99. (A jubilee shall 
the fiftieth year be. Twice fifty will be one hun- 
dred; hence in the seventh Sabbath year of the 
second jubilee period, the year 99, we blow the 
trumpet, announcing that the next year, the year 
100, is the second jubilee; hence we have a long 
Sabbath, including the years 99 and 100.) 

By referring again to Eule 4, it will be seen 
that in the sixth year (the year 98, the year before 
the trumpet of the jubilee sounded) the three 
years' supply of food appears to last through the 
double Sabbath year, and until the new crop in the 
year 101. 

You will repeat the count of the seven Sabbath 
years as above, and you will note that we always 
begin a new count of years after the long Sabbath 
to the land, and by tracing along the heavy-faced 



72 Sunday the True Sabbath. 

years to the year 350 you will have the Sabbaths 
and jubilees to the land. In the year 351 we would 
begin again at the top as in the year 1 ? and every 
three hundred and fifty years the Sabbaths to the 
land would recur as in the first three hundred and 
fifty years. 



Chapter IV. 

JEWISH SABBATHS, OR THE SABBATHS 
DURING THE JEWISH DISPEN- 
SATION. 

THE Bible recognizes three dispensations. Each 
dispensation contained a decalogue. The 
spirit of the three decalogues was the same, but 
the letter of each differed from that of the others. 
The unique thing in each decalogue was the Fourth 
Commandment. 

While there was a Sabbath in each dispensation, 
its observance rested upon a distinctly different 
reason in each dispensation. (See in another part 
of the book the "Three Decalogues.) 

Instead of proving my positions from the ad- 
missions of more than a score of the best commen- 
taries, dictionaries, cyclopedias, and lexicons, I 
shall make the Seventh-day Adventists and their 
Roman allies prove the correctness of my interpre- 
tations of Scripture and history in this chapter. 1 

These witnesses conspire to try to prove that 
73 



74 Sunday the True Sabbath. 

"seventh day, Sabbath and Saturday/' are equiva- 
lents. But I shall take their admissions, and prove 
by them that seventh-day, Sabbath and Saturday, 
are not equivalents in the Bible at all; that for over 
fifteen hundred years Saturday never was a Sab- 
bath ior over a year at any one time. 

One of these Saturdarian champions asserts, 
"The Sabbath — Saturday — from Genesis to Revela- 
tion ! 1 !" 2 And again : "The Bible— the Old Testa- 
ment — confirmed by the living tradition of a weekly 
practice for 3,383 years by the chosen people of 
God, teaches then, with absolute certainty, that God 
had himself named the day to be kept holy to 
him — that the day was Saturday" — "nor can we 
imagine any one foolhardy enough to question the 
identity of Saturday with the seventh day, or Sab- 
bath." 3 But Mr. Andrews sets this aside, by a 
quotation from Tertullian, written supposedly in 
200 A. D.: "Those of you who devote the day of 
; Saturn (or Saturday) to ease and luxury . . • go 
far away from Jewish ways of which they are igno- 
rant." 4 

The above quotation proves Saturday-keeping 
not to be ancient Jewish Sabbath-keeping, and 



Jewish Dispensation Sabbaths. 75 

brands those who keep Saturday as the Jewish, or 
Old Testament Sabbath, as being ignorant of an- 
cient Jewish custom, which also overthrows the oft- 
repeated and highly-valued error that "the Jews 
by an unbroken tradition of 3,383 years' 5 had kept 
Saturday as the Sabbath. Their history was com- 
pletely broken off for about a century, or from 
70 A. D. to near the close of the second century. 

There is nothing septenary about the meaning 
of the word "Sabbath/ 5 or the Hebrew word from 
which it is translated. The meaning of the Hebrew 
word "Shabbath" is cessation or rest. There is 
nothing about the word to determine the length 
of the Sabbath. The same word is used to describe 
rest periods of five different lengths : (1) A rest 
of one day; 5 (2) A rest of two days long; 6 (3) A 
rest of one year long; 7 (4) A rest two years long; 8 
and (5) A rest of seventy years (2 Chron. xxxvi, 
21). Hence it is not the word "Sabbath" that 
indicates the length of the "rest," but the word 
day or year. 

The word "Sabbath" was in use from five hun- 
dred to seven hundred years among the Accadians, jA^ 
Hindus, and others before Moses first used it in the 



76 Sunday the True Sabbath. 

Bible. With them "Sabbath" meant the legally- 
appointed rest-day. These rest-days were some- 
times six, seven, eight, nine, or ten days apart. So 
when Moses brings that word into the Bible, he 
explains its Bible length by saying "Sabbath day"^ 
or "Sabbath year." He shows when the Sabbaths 
come by saying, "Six days shalt thou labor . . . 
the seventh day is the Sabbath;" or by saying, "Six 
years shalt thou till thy fields; . . . the seventh 
year is a Sabbath." 

But while he says, "the seventh day is the Sab- 
bath," he uses "seventh day" frequently when it 
does not mean the Sabbath. 9 For it was upon the 
"seventh day" only that lepers might be examined 
(after the first examination), and on that day only 
they could be cleansed. The same is true about the 
examination of leprous houses. They were re- 
paired and cleansed on the "seventh day," but that 
being work, it was incompatible with Sabbath- 
keeping, because "upon the Sabbath-day thou shalt 
not do any work." 

Again, the Jewish weekly Sabbaths were 

£ "feasts," 10 and all special feasts, as the Feast of the 

Passover, the Feast of Pentecost, the Feast of 



Jewish Dispensation Sabbaths. 77 

Trumpets, and the Feast of Tabernacles, were spe- 
cial weekly Sabbaths, made special by the things 
commemorated ; as we make Easter Sunday, Chil- 
dren's-day, and Communion-day special Sundays. 

Before we enter the work of illustrating the Jew- 
ish Sabbath counting, I will mention an error which 
I will seek to overthrow as we count the Sabbaths 
in the first year of the Exodus. We have been 
falsely taught that the Ten Commandments re- \ 
corded in Exodus xx are a copy of the Ten Com- 
mandments which God wrote on the two tables of 
stone. I shall show that they are two separate and 
distinct decalogues; that one belonged to the Patri- 
archs and the other to the children of Israel. 

I shall prove the correctness of my counting by 
Alonzo T. Jones, 11 a leading Seventh-day Ad- 
ventist. 

Dion Cassius says: "The Jews made Saturday 
their Sabbath when they left Egypt." The Bible 
I says they were freed on Abib 15, and made that 
date their chief Sabbath. We now adjust the slide 
in the calendar so as to make the 15th day of Abib 
fall upon Saturday, since they made Saturday their 
Sabbath on Abib 15, in the year of the Exodus. 



78 Sunday the True Sabbath. 

This event, their freedom from slavery, was to 
be commemorated every Sabbath in a general way; 
but the Feast of the Passover Sabbath was to be 
celebrated in a special way every year on Abib 15, 
and they were to begin on the next day to make the 
count of the "seven Sabbaths" to Pentecost. "Ye 
shall count unto you from the morrow after the 
Sabbath, from the day that ye brought the sheaf 
of the wave offering; seven Sabbaths shall be com- 
plete; even unto the morrow after the seventh Sab- 
bath shall ye number." (Lev. xxiii, 15, 16.) 

Prom the morrow after what Sabbath shall we 
begin the count, Brother Jones? 

"Prom the morrow after this fifteenth day of 
the month — this Sabbath — the wave sheaf . . . 
was offered before the Lord, and with that day — 
the sixteenth day of the month — they were to begin 
the count of fifty days, and when they had reached 
that fiftieth day, that day was Pentecost" 12 You 
will please take the calendar and count the fifty 
days, commencing with Abib 16, and you will find 
the Pentecost to be on Sunday, Sivan 5. 

Have you another definition of Pentecost, 
Brother Jones? 



Jewish Dispensation Sabbaths. 79 

"The word Pentecost signifies the fiftieth day." 13 

How was it counted, Brother Jones? 

"And was always counted, beginning with the 
sixteenth day of the first month." 13 

Then, Brother Jones, the Jews "always" called 
"the sixteenth day of the first month" the "morrow 
after the Sabbath" (Lev. xxiii, 15), or the first day 
of the week. 

Have you still another definition of Pentecost, 
Brother Jones? 

"It is also called the feast of weeks." 13 

Why so called, Brother Jones? 

"Because it was seven complete weeks from the 
day of the offering of the first-fruits, which was the 
second day of the feast of unleavened bread, the 
sixteenth day of the first month." 13 

Let us understand each other now, Brother 
Jones. You say we are to "count seven complete 
weeks" from Abib 16. A complete week begins 
on the first day of the week, and ends on the Sab- 
.. bath. These seven Sabbaths would be "always" 
on the same dates then. Notice in the chart the 
small figures, 1, 2, 3, 4, 5, 6, 7, over those seven 
weekly Sabbaths. The dates in succession would 






80 Sunday the True Sabbath. 

be Abib 22 and 29, Iyar 6, 13, 20, and 27, and 
Sivan 4. 

Yon say they "always counted" them, "begin- 
ning on the sixteenth day of the first month." 
Then those seven Sabbaths "always" fell on those 
seven fixed dates, and no mistake. Well, I know 
you and your brethren have a great deal to say 
about "annual Sabbaths" and "ceremonial Sab- 
baths," which you say were "besides the Sabbath 
of the Lord." But what do you now say, Brother 
Jones, about these seven Sabbaths?, Probably you 
have another definition of Pentecost, which will 
name those Sabbaths. 

"Pentecost is the fiftieth day after the Pass- 
over, which was called the Sabbath of weeks, con- 
sisting of seven times seven days; and the day after 
the completion of the seventh weekly Sabbath- 
day" 14 etc. 

Brother Jones flies into a rage over this quota- 
tion from him. He did not intend for the eyes that 
read the prize essays to read this quotation. But 
he neglected to give me complete instructions until 
after I was mean enough to quote from both of his 
statements in the same article. 



Jewish Dispensation Sabbaths. 81 

But you must be patient, Brother Jones,- while 
I examine you, for I shall compel you to be a 
swift witness against Saturdarianism. The seven 
fixed-date Sabbaths, between the feast of the Pass- 
over and the feast of Pentecost, are "weekly Sab- 
baths." You and your Church teach "that Pente^- 
cost, 15 which .was the "morrow after the seventh 
weekly Sabbath after the Passover," was "a Sab- 
bath day." Now, Brother Jones, was the Pentecost 
Sabbath, which was the "morrow after the seventh 
weekly Sabbath after the Passover" always on Sun- 
day? "I hate to answer that question now, in con- 
r nection with these other questions." But you must 
answer it now. "Everybody knows that Pentecost 
came on each day of the week in succession as the 
years passed by; the same as does Christmas, or the 
Fourth of July, or any other yearly celebration." 16 
I see why you were so unwdlling to have this last 
quotation placed by these others. You now have 
unintentionally, though clearly, taught that the 
"weekly Sabbaths" were on fixed dates, and "came 
on each day of the week in succession as the years 
passed by, the same as does Christmas, or the 
Fourth of July, or any other yearly celebration." 



82 Sunday the True Sabbath. 

Now, since these weekly Sabbaths came on "each 
day of the week in succession as the years passed 
by," every weekly Sabbath in the Jewish dispen- 
sation did the same thing. 

~Now> remember the real meaning of Sabbath. 
Sabbath means cessation, or rest. One can not 
rest twice without having any work between those 
rests. As an illustration, note that the rest to the 
land, during the whole of every forty-ninth year 
and every fiftieth year, was not two rests to the 
land, but one rest to the land during two whole 
years, and hence a Sabbath two years long once in 
fifty years. 17 (It was not a Saturday two years 
long, however.) So also, when God required "the 
seventh Sabbath" and the "morrow after the sev- 
enth Sabbath" both to be Sabbath, it is not two 
rests or Sabbaths, but a lengthening out of the one 
rest or Sabbath through two days. 

The commandment says, "Six days thou shalt 
labor;" so two days are Sabbath, and are made "a 
statute forever in all your dwellings throughout 
your generations;" 18 thus making a statute that 
there should be a long Sabbath of days at the end of 
the Feast of Weeks, just as God required a long 



^ 



Jewish Dispensation Sabbaths. 83 



Sabbath of years at the Jubilee period; therefore 
the count for the "six days" began the next day 
after the long Sabbath of Pentecost, or of Sivan 4 
and 5. Hence Monday, Sivan 6, would be the first 
one of the six work days in the next week. 

From this time forward to the end of the year 
the first day of the week ceases to be Sunday, and 
becomes Monday; and the Sabbath, the "seventh 
day," ceases to fall on Saturday, and falls on Sun- 
day. Now, trace the Sabbaths from Sivan 5 to the 
end of the year, and the first Sabbath after Pente- 
cost will be on Sunday, Sivan 12. You will notice 
that the Feast of Trumpets Sabbath will fall on 
Sunday, the 1st day of Tisri (the seventh month 19 ), 
and that the Sabbaths of the Feast of Tabernacles 
will fall on Sunday, Tisri 15 and 22. 20 And that 
the year would close on Saturday, the sixth day of 
the week; and that the new year would begin on 
the Sabbath, Sunday, Abib 1. Eead carefully Ex. 
xl, 17, 22, 23, and see that Moses placed the show- 
bread on the tables on the first day of the first 
month of the second year, "as the Lord commanded 
Moses. 5 ' The Lord had commanded Moses to put 
the bread in order "every Sabbath-day." 21 



84 Sunday the True Sabbath. 

Now adjust the slide in the chart, so that Sunday 
will be at the top. Now the Sabbaths are on Sun- 
day, Abib 1, 8, 15. "In the fifteenth day of the 
same month is the feast of unleavened bread unto 
the Lord; seven days ye must eat unleavened bread. 
In the first day [of this feast, Abib 15] ye shall 
have an holy convocation [i. e., your chief Sab- 
bath, or high day as John calls it]. Ye shall do 
no servile work therein," 22 and "Remember that 
thou wast a servant in the land of Egypt, and the 
Lord thy God brought thee out thence through a 
mighty hand and by a stretched-out arm. There- 
fore the Lord thy God commanded thee to keep the 
Sabbath-day" 23 You are to keep the Sabbath, 
not to commemorate the creation and God's rest 
therefrom; but to commemorate your deliverance 
from Egyptian bondage. "Remember this day in 
the which ye came out of Egypt." Are we to re- 
member our deliverance on Saturday? No. Re- 
member as your chief Sabbath, Abib 15; for "This 
day came ye out in the month Abib" 24 "And ye 
shall count unto you, from the morrow after the 
Sabbath [from the morrow after Abib 15] : seven 
Sabbaths shall be complete, even unto the morrow 



Jewish Dispensation Sabbaths. 85 

after the seventh Sabbath shall ye number," . . . 
and "the self-same days" [Monday, Sivan 5, the 
morrow after the seventh Sabbath counted from 
Monday, Abib 16] shall be "an holy convocation," 
or Sabbath; "it shall be a statute forever," 25 etc. 
Here we begin a new count of weeks, commencing 
with Tuesday, Sivan 6, as the first day of the week, 
and our Sabbaths will fall on Mondays to the end 
of the year, commencing with Monday, Sivan 12, 
the first Sabbath after the Feast of Pentecost Sab- 
bath. You notice that the Sabbaths are falling on 
the same fixed dates in every year, and hence that 
the weekly Sabbaths fall on "each day in the week 
successively as the years pass by, the same as does 
Christmas, or the Fourth of July, or any other 
yearly celebration," so that you shove the slide up 
one place higher each succeeding year, in order 
to get the correct day of our week, upon which the 
Jewish Sabbath fell. On account of the long Sab- 
bath at the Feast of Pentecost, forty-eight hours 
long, the day of the Sabbath changed there every 
succeeding year through all the centuries until the 
Crucifixion. Therefore the day of the Sabbath 
changed as many times as there were years between 



86 Sunday the True Sabbath. 

the Exodus and the Crucifixion ; or, according to 
the Septuagint chronology, 1,680 times between 
the Exodus and the Crucifixion. 

The Two Decalogues in Exodus. 

We have, by the aid of Brother Jones, located 
the day and date of the first Pentecost; that is, that 
it occurred on Sund'ay, Sivan 5; on the morrow 
after the seventh Saturday Sabbath after their de- 
liverance from Egyptian bondage. Now that we 
have established the first Pentecost to have fallen 
on Sunday, the next question is to determine what 
Pentecost commemorates. "Pentecost commemo- 
rates the day that God spoke the Ten Command- 
ments" 26 first at Mount Sinai. A question of so 
much significance needs to be corroborated by the 
Bible. "In the third month, . . . the same day 
came they into the wilderness of Sinai." 27 "The 
third month, . . . the same day;" that is, the 
third month and the third day of the month, "Moses 
went up unto God." 28 Notice carefully the chart. 
Friday, Sivan (the third month), the third day of 
the month, "Moses went up unto God." "And the 
Lord said unto Moses, Go to the people and sanctify 



Jewish Dispensation Sabbaths. 87 

them to-day, and to-morrow, . . . and be ready 
against the third day: for the third day the Lord 
will come down in the sight of all the people upon 
Mount Sinai." 29 "To-day [Friday, Sivan 3], and 
to-morrow [Saturday, Sivan 4], and the third day 
[Sunday, Sivan 5], I will come down . . 
upon Mount Sinai/' 

So God directed Moses to have the people ready, 
and promised that he would come down upon Mount 
Sinai on "the third day," Sunday, Sivan 5. "And 
it came to pass on the third day [Sunday, Sivan 5], 
in the morning, 5 ' 80 "the Lord came down upon 
Mount Sinai, on the top of the mount." 31 So God^ 
fulfilled his promise and came down on Mount 
Sinai on "the third day, in the morning," or on 
Sunday morning, Sivan 5. What did God do when 
he came down on Mount Sinai that Sunday morn- 
ing? "God spake all these words, saying:" 32 (and 
then follows the Ten Commandments recorded in 
Ex. xx, 3-17 inclusive). 

Note before going any further, that while slaves 
in Egypt the Israelites had kept the Egyptian Fri- 
day, "day of assembly," or Sabbath; and that upon 
their "flight from Egypt" they "made Saturday 



88 Sunday the True Sabbath. 

the last day of their week/' or their Sabbath; and 
that now for seven weeks since their freedom they 
have been keeping a Saturday Sabbath. Now, on 
Sunday morning God said, "Six days shalt thou 
labor; . . . but the seventh day is the Sabbath 
of the Lord thy Qod." 33 

"Where did they begin to work the "six days?" 
Did they work that Sunday? No, they did not 
work on that Sunday. But when God had finished 
speaking the Ten Commandments, the people said 
to Moses: "Speak thou with us, and we will hear: 
but let,not God speak with us lest we die. . . . 
And the people stood afar off : and Moses drew near 
unto the thick darkness where God was." 34 From 
the valley where the people stood, up to the top 
of Sinai where God was, was a distance of about 
two and one-half miles, and the mountain's top was 
about one and one-fourth miles high. I will sup- 
pose that it was about ten A. M. when Moses parted 
from the people, and started up the mountain to 
where God was. I will allow him two hours, or 
until noon, to reach the top. I will allow him four 
hours to learn the things which God taught him, 
which are included in his record from Ex. xx, 2, 



Jewish Dispensation Sabbaths. 89 

to Ex. xxiii, 33. This will bring us to four P. M. 
I will now allow Moses an hour and a half to return 
and get ready to deliver his message to the people. 
This will bring him to 5.30 P. M., or a short time 
before sundown that Sunday evening. 

What did Moses say to the people that Sunday 
evening when he assembled them to hear him? 

"And Moses came and told the people all the 
words of the Lord." 35 

Then Moses taught the people the four chapters 
which God had taught him while in the mount. 
He would then commence by repeating the Ten 
Commandments that God spoke in the morning, 
beginning with Ex. xx, 2. 

Very soon in the reading he would find the 
words, "Six days shalt thou labor, . . . and the 
seventh day is the Sabbath of the Lord thy God." 
Again, about five n^inutes before the conclusion of 
the "words of the Lord," and about the going down 
of the sun, Sunday evening, he would repeat to 
them (the third time that day), "Six days thou shalt 
do thy work, and on the seventh day thou shalt 
rest." 36 Work six days from that Sunday even- 
ing? Certainly. 



90 Sunday the True Sabbath. 

But if they do work six days from Sunday even- 
ing, and rest the seventh day, they must rest on 
the next Sunday. That is exactly what God re- 
quired them to do. 

What is this "seventh day" which will fall on 
next Sunday, Sivan 12? That "seventh day [Sun- 
day] is the Sabbath of the Lord thy God" 37 

Why were they commanded to work six days, 
and then call Sunday, the seventh day, "the Sab- 
bath of the Lord?" 

To state the question differently: What were 
they to commemorate by resting on Sunday, and 
calling it "the Sabbath of the Lord thy God?" 
"For in six days the Lord made heaven and earth. 
. . . Wherefore the Lord blessed the Sabbath- 
day and hallowed 38 it." Then the keeping of the 
Sunday Sabbath in commemoration of creation 
takes us back to the reason that God gave Adam 
in Eden for Sabbath-keeping. Hence he indentifies 
/the Sunda y Sabbath me ntioned at Sinai jvith the 
\creation Sabbath. 

Since no nation was then keeping Sunday as a 
Sabbath, and since no nation had, for from five 
hundred to seven hundred years back before the 



Jewish Dispensation Sabbaths. 91 

Exodus, kept Sunday as the Sabbath, bow could 
the people know that the Sunday Sabbath here 
given was indeed the original Sabbath of the Lord? 

It could not be established by history or chro- 
nology. So if the world shall ever know what was 
the original Sabbath, it must be made known to 
Moses as a matter of revelation. Hence we turn 
again to the Bible for the proof that God "made 
known/' or caused the Israelites to know, what was 
his original holy Sabbath. 

"Thou earnest down also upon Mount Sinai 
[Sunday, Sivan 5], and spakest with them from 
heaven, and gavest them right judgments, and true 
laws, good statutes and commandments; and madest 
known unto them thy holy Sabbath." 39 

The Hebrew expression translated "madest 
known," unmistakably teaches that God caused the 
people to know something which until then they 
had not known. That truth is so clearly taught 
that many writers believe there had never been a 
Sabbath kept before the Exodus. But if Gen. ii, 
2, 3, teaches anything, it teaches that in Eden God 
"blessed the seventh day, and sanctified it [set it 
apart as a day of rest and worship] ; because that in 



92 Sunday the True Sabbath. 

it lie had rested from all his works which God cre- 
ated and made." Sabbath-keeping appears during 
the Flood, and, soon after Babel confusion, among 
all the scattered tribes. They did not originate it; 
but after their humiliation they had indistinct re- 
membrance of Sabbath-keeping and Sabbath-count- 
ing. So that when Israel leaves Egypt there ex- 
isted at least five separate, distinctly different meth- 
ods of Sabbath-counting; three systems which 
located their Sabbaths in certain dates in every 
month, one system of Sabbaths located at the 
changes of the moon, and one system the Egyptian 
Sabbath, a fixed day of the week — Friday. And 
in addition to these the children of Israel have been 
keeping Saturday as Sabbath for seven weeks. 
Hence in the midst of these different and conflict- 
ing methods, God revealed, or made known, his 
holy Sabbath. 

Immediately upon the close of that Sunday Sab- 
bath-day, as soon as Moses has completed telling 
the people "all the words of the Lord," including 
the revelation of God's original, Edenic Sunday 
Sabbath, "Moses wrote all the words of the Lord, 
and rose up early in the morning." 40 The "morn- 



Jewish Dispensation Sabbaths. 93 

ing" brings us to Monday, Sivan 6. I want you 
to note carefully that, notwithstanding the fact that 
Sunday night "Moses wrote all the words of the 
Lord/' including certainly the Ten Commandments 
recorded in Exodus xx, the fourth commandment 
of which required them to work six days and rest 
on Sunday, because God had made the world in 
six days and rested on Sunday, Moses had not 
yet received "the tables of stone," for it was during 
the day — Monday — while Moses was building the 
"altar under the hill, and the twelve pillars," that 
God said to him, "Come up to me into the mount, 
and be there, and I will give thee tables of stone, 
and a law, and commandments." 41 The promise, 
"I will give thee," is future, not past. God prom- 
ises that "I will give," not declares that "I have 
given," thee tables of stone. "And Moses went into 
the cloud, and got him up into the mount; and 
Moses was in the mount forty days and forty 
nights" 42 

"And he gave unto Moses, when he made an end 
of communing with him upon Mount Sinai [forty- 
two days after he had taught Moses the Edenic 
decalogue, and forty-one days after Moses had 



94 Sunday the True Sabbath. 

written that decalogue down], two tables of testi- 
mony, tables of stone, written with, the finger of 
God," 43 But when Moses returned with the tables 
on Sunday morning, "the seventeenth day of the 
fourth month," 44 to the people, and found them 
worshiping the golden calf, he became angry and 
broke the tables, 45 and caused three thousand men 
to be killed on that Sunday 46 for polluting the 
Sabbath. 47 Then on "the morrow," 48 Monday, 
the 18th of Thammuz, Moses prayed to God for 
himself and for the people; and in answer to his 
prayers, God "said unto Moses, Hew thee two 
tables of stone like unto the first, and I will write 
upon these tables the words that were in the first 
tables, which thou brakest" 49 

So the words upon the final tables are the same 
words that were on the first tables. After giving 
these directions to Moses on Monday, Thammuz 18, 
God said : "And be ready in the morning, and come 
up in the morning unto the Mount Sinai." 50 This 
brings us to Tuesday morning, Thammuz 19, when 
Moses again goes up into the mount. "And he was 
there forty days and forty nights." 51 This brings 
us to Sunday morning, Ab 29, that Moses re- 



Jewish Dispensation Sabbaths. 95 

turned to the people and "gave them in command- 
ment all that the Lord had spoken with him in the 
mount." 52 What was written on the tables of 
stone? "And He wrote upon the tables the words 
of the Covenant, the Ten Commandments." 53 By 
what two terms are the tables described? By "the 
words of the Covenant," and by "the Ten Com- 
mandments." I want you to note that these two 
expressions are used to describe equally the writing 
upon "the tables of stone." Hence we may here- 
after speak of "the Covenant," or "the Ten Com- 
mandments," or the Decalogue, and we will be 
understood as meaning the writing upon the tables 
of stone. 

Since the Ten Commandments are a "Cove- 
nant," are the Ten Commandments on the tables 
of stone the same Covenant that Moses had written 
into Exodus xx, eighty-three days before he brought 
the tables of stone from the mount, and read them 
to the people ? They could not be, for Moses could 
not have written a copy of something eighty-three 
days before he had the tables to copy from. Moses 
taught the contents of the tables orally for about 
forty years. A short time before his death he 



a 



96 Sunday the True Sabbath. 

assembled the people together, and re-read the 
words on the tables of stone, and wrote them down 
in Deuteronomy v. 

The Ten Commandments on the tables were 
"the words of the Covenant." Are they the words 
of the Covenant made with Adam in Eden, and to 
the fathers following? Ko. 

Moses says, "The Lord made not this Covenant 
with our fathers." If God did not make this Cove- 
nant with our fathers (Abraham to Adam), whom 
did he make "this Covenant" with? "With us." 
Moses, whom do you mean by "us?" "Even us, 
who are all of us here alive this day." 54 

When, and with whom, was "this Covenant" 
then made? "The Covenant I made . . . when 
I took them by the hand to lead them out of the 
land of Egypt." 55 This Covenant was the "Cove- 
nant with the house of Israel and the house of 
Judah." What is the distinctive point of difference 
between the Ten Commandments made with Adam 
and those given to the children of Israel? The 
Fourth Commandment. (1) The Fourth Com- 
mandment given to Adam required the Sabbath 
to be on a fixed seventh day — Sunday. The Fourth 



Jewish Dispensation Sabbaths. 97 

Commandment to the children of Israel required 
the Sabbath to be on an irregular or changeable 
seventh day. (2) The Sabbath Commandment to 
Adam was of universal application. The Sabbath 
Commandment on the tables of stone was for the 
children of Israel only. "Therefore the children 
of Israel shall keep the Sabbath." 56 (3) The Sab- 
bath given to Adam was to commemorate God's 
work of creation. The Sabbath on the tables of 
stone was to commemorate the deliverance of the 
children of Israel from Egyptian bondage" 57 on 
Abib 15. (4) The Sabbath on the tables of stone 
was to be a "sign between Me and the children of 
Israel." 58 It is to be unlike any other Sabbath 
(past, present, or future), and hence could not be 
on a fixed day of the week, for the Creation Sab- 
bath had been on a fixed day of the week- — Sunday. 
The Egyptian Sabbath at that time was the seventh 
day of a fixed week — Friday. 

It could not be on the same fixed dates in every 
month, for Accadians, Assyrians, Babylonians, 
Hindus, Chinese, and others had used, or were then 
using, that kind of Sabbath counting. Neither 

could they locate their Sabbaths at the changes of 

7 



98 Sunday the True Sabbath. 

the moon, for the people of India did that. If 
their Sabbaths can not be on the same dates in 
every month, nor at the changes of the moon, nor 
a fixed day of the week, how can they be counted 
to constitute "a sign between Me and the children 
of Israel forever?" They shall be "in his seasons 
from year to year;" or, in other words, their Sab- 
baths were to occupy a fixed place in the calendar, 
or a certain fixed place in the year; that is, they 
were certain fixed dates in every year. (See the 
heavy-faced — or Sabbaths — dates in the Sabbath 
chart.) If the Ten Commandments in Exodus xx 
are not the ones written on the tables of stone, were 
those on the stones copied into the Bible? Yes. 
They appear in Deuteronomy. Note the meaning 
of Deuteronomy, or Deutero-nomy, from the Greek 
words, "Deuteros" second, and "nomos" law. It 
is the embodiment of the second law, or Decalogue, 
in its relation to the whole ceremonial system, of 
which it was the very heart, or center. A "second 
law" could not exist without there had been a first. 
Deut. v, 6-21, contains the "Covenant," or Ten. 
Commandments, which God wrote in the tables of 
stone for the children of Israel. This Decalogue 



Jewish Dispensation Sabbaths. 99 

is not "a reporter's copy of Exodus xx substantially, 
though not literally, accurate." God does things 
carefully — accurately. 

When Moses completes the record in Deut. v, 
6-21, he adds: "These words God spake, . . . 
and lie added no more; and he wrote them in two 
tables of stone, and delivered them unto me," 
thereby claiming for these words a literal reproduc- 
tion of the words on the stones. That being true, 
we must accept the record of Exodus xx and the 
one in Deuteronomy both as literal, word for word, 
copies of God's own words. Hence we must find a 
ground, a reasonable ground, for the differences in 
the two Decalogues. That ground is in the fact 
that they are two separate, distinctively different 
Decalogues; one belonging to the patriarchs, the 
other restricted to the children of Israel. Deuter- 
onomy is, therefore, the book of Jewish ceremonies, 
or ordinances, of which their Ten Commandments, 
recorded in its fifth chapter, was the very heart or 
center. This book presents the Jewish Decalogue 
in its relation to the types and ceremonies which 
were to lead them and prepare them for the recep- 
tion of the substance or the antitype, the Christ. 

LofC. 



100 Sunday the True Sabbath. 

Note, then, that Deuteronomy v contains the Ten 
Commandments on the tables of stone as written 
by the finger of God. Leviticus xxiii to xxv, in- 
clusive, is the commentary, or key, written by 
Moses, by which the Levites were correctly to in- 
terpret or apply the Fourth Commandment on the 
tables of stone. Thus it is seen that those four 
chapters are the most important four chapters in the 
books of Moses. 

The Jewish Sabbath as Christ Counted It. 

In the conclusion of this chapter on the Jewish 
Sabbaths, we will notice very briefly the fact that 
Christ was not a "Saturday Sabbath-keeper," as 
"Senex" and company would try to have us believe. 
Christ's public ministry lasted a little more than 
three years. He was crucified on Friday, Abib 14, 
and lay in the grave on the "Feast of the Passover," 
Abib 15, which in that year was on Saturday. 

Adjust the slide, putting Abib 1 on Saturday, 
then Abib 15 will also be on Saturday. Since 
Abib 15 was on Saturday, when Christ lay in the 
grave, that date fell on Friday one year before; 
hence pull the slide down one day. Two years be- 



Jewish Dispensation Sabbaths. 101 

fore the crucifixion, Abib 15 fell on Thursday; 
hence pull the slide down another place. Three 
years before the crucifixion, Abib 15 fell on 
Wednesday; so draw the slide down another place, 
and still draw it down again to Tuesday, Abib 15, 
four years before the crucifixion. 

Now begin with the Sabbath dates, and the Pass- 
over Sabbath, Abib 15, would be on Tuesday that 
year, and all the weekly Sabbaths between that and 
Pentecost would also be on Tuesdays. The Pente- 
cost Sabbath would be on Wednesday. Then all 
the Sabbaths to the end of the year would fall on 
Wednesdays. Christ's baptism took place in the 
fall or winter of that year, when he began to be 
about thirty years of age. The Sabbaths at that 
time were on Wednesdays; hence during his tempta- 
tion they were also on Wednesdays. 

Trace the Sabbaths to the end of the year. 
Again note that they were on Wednesdays. Keep 
the calendar before you. Read slowly and note 
every step you take carefully. The year in which 
Christ was baptized commenced on Tuesday, and 
ended on Tuesday. The first day of the new year 
was Wednesday — the Sabbath. Push the slide up 



102 Sunday the True Sabbath. 

one place, so that Abib 1 will be on Wednesday. 
The Passover Sabbath, Abib 15, at which Christ 
performed the miracles in Jerusalem, was on 
Wednesday. When "in Jerusalem, at the Passover 
[Sabbath, Abib 15], in the feast-day many believed 
on him." 59 Pass on now to the Pentecost Sab- 
bath, Sivan 5, seven weeks later, which will be 
Thursday. 

All the Sabbaths from Pentecost to the end of 
the first year of Christ's public ministry were on 
Thursdays. That year began and ended on 
Wednesday. So push the slide up one day, and the 
first day of the second year of his public ministry 
will be Thursday. Abib 1, 8, and 15 are on Thurs- 
day. This brings us to Jerusalem, to Christ's sec- 
ond Passover, Thursday, Abib 15. At this feast — 
"in the feast-day" — Jesus healed the man who had 
the infirmity of thirty and eight years, "and the 
same day was the Sabbath." 60 That is, "the same 
day," Thursday, Abib 15, "was the Sabbath." It 
was not "a Sabbath," nor "a ceremonial or an 
annual Sabbath." But this Thursday Sabbath was 
"the Sabbath" of the Lord, the Sabbath of the 
Fourth Commandtnent. 



Jewish Dispensation Sabbaths. 103 

Yon will note that Luke vi, 1-5, and the parallel 
passages are placed in the same year. 

The first, or chief, or high Sabbath, of every 
year was Abib 15, the date upon which Pharaoh 
issued the emancipation proclamation through 
Moses to the Israelites. On the next day, Abib 16, 
the "second day of the feast of unleavened bread," 
the day that "ye bring the sheaf of the wave-offer- 
ing," is the day from which God said, "Ye shall 
count seven Sabbaths complete." 61 So we begin 
with Abib 16, and count the Sabbaths. The "first 
Sabbath" thus counted will be Abib 22. Now, 
Abib 15 is the "first Sabbath," and Abib 22 is .a 
"first Sabbath" in every year. If events should 
occur on each of these "first" Sabbaths, how may 
we determine which of these "first" Sabbaths is 
intended? Luke is the only New Testament writer 
who gives us the exact word by which we may locate 
the "first Sabbath" after the Passover. In English 
we commonly put a descriptive adjective before the 
noun which it describes. But in Greek and other 
languages it is common to let the adjective follow 
the noun. So it is in Luke vi, 1, we have the state- 
ment, "And it came to pass on o-a/3/3aru> Stvrepo- 



104 Sunday the True Sabbath. 

Trpwrw/' etc. " 2a/3/3aTa>," means Sabbath ; but the 
adjective, " 8evTepo7rpd>Tw" is composed of two nu- 
meral adjectives, "Sevrepos and npdiTOS'" "Scvrepos" 
means second, "ttputos" means foremost, or Jwst. 
When we put these two numeral adjectives to- 
gether, we have the term second first Abib 22 
is, therefore, Sabbath (the) secondfirst, or the 
secondfirst Sabbath. That term is one which per- 
fectly describes the "first Sabbath" of the seven 
Sabbaths following the "first or chief Sabbath," 
Abib 15. 

Since in that year the chief Sabbath, Abib 15, 
fell on Thursday, the second-first Sabbath, Abib 22, 
would also fall on Thursday. This rendering coin- 
cides with the other facts in the case. Harvesting 
commenced on Abib 16. One week after the com- 
mencement of the harvest, or Abib 22, the grain 
would be in prime condition to shell out in the hand, 
in readiness to be eaten. We now take the event 
recorded in Luke vi, 1-5. It then occurred on 
Abib 22 of the second year of Christ's public min- 
istry. The Jews accuse the disciples of breaking, 
or polluting, "the Sabbath" on that Thursday. 
Now read verses 6 to 12, about Christ healing the 



Jewish Dispensation Sabbaths. 105 

man who had the withered hand. The term "eT€pa> 
o-aPfiaTip" can be very appropriately and correctly 
translated "next Sabbath," or Thursday, Abib 29. 
On these three successive Thursday Sabbaths Christ 
was accused of violating the law of "the Sabbath" 
If you take the time to trace out the parallel pas- 
sages of these three events, you will find the word 
"Sabbath" used twenty-five times; and these 
twenty-five uses of the word Sabbath refer to "the 
S&baih"— Thursday. 

If you follow along the Sabbath dates now from 
Thursday, Abib 29, you will note that the Pente- 
cost Sabbath will fall on Friday. Thence to the 
end of the year the Sabbaths are on Fridays. 

This second year of our Lord's public ministry 
began and ended on Thursday. The third year 
would begin on Friday; so once more push the slide 
up, so that Abib 1 will be on Friday. The Passover 
Sabbath, Abib 15, in that year would be on Friday. 
Since Christ did not attend that Passover, but re- 
mained at the Sea of Galilee and fed the five thou- 
sand with the "five loaves and two fishes," 62 we 
pass on along the Sabbath dates to Sivan 4. These 
Sabbaths were also on Fridays. It has now been 



106 Sunday the True Sabbath. 

about two years and five months since Christ's bap- 
tism; but so far he has not observed any Saturday 
Sabbaths. He is now seven weeks less than a year 
from the events of his crucifixion and resurrection. 
Still to this time, since his baptism, the weekly Sab- 
baths have fallen on Wednesdays, Thursdays, and 
Fridays. In this time, as we pass backward, he has 
kept Friday a full year as the weekly Sabbath. The 
year before, Thursday was regarded as the Sabbath 
for a full year; and then, passing back the five 
months more until his baptism, Wednesday was the 
weekly Sabbath. But returning now to the chart, 
you will observe that the Pentecost Sabbath was 
on Saturday. This marks the beginning of Satur- 
day Sabbath-keeping during the public ministry 
of our Lord. We trace the Saturday Sabbaths from 
Sivan 5 to the close of the year. The first full year 
of his ministry commenced and closed on Friday. 
Now readjust the slide by pushing it up until Satur- 
day shall mark the New- Year's day Sabbath of 
Abib 1. Christ observes the Sabbaths of Abib 1 
and Abib 8 on Saturdays. On Thursday night, 
Abib 13 (as we would speak), Christ was betrayed. 
On Friday, Abib 14, about three P. M., he expired 



Jewish Dispensation Sabbaths. 107 

on the cross. In probably an hour later he had 
been rushed into Joseph's new tomb. After the 
women "beheld where he was laid," 63 they went 
to the city and obtained and "prepared spices and 
ointments/' 64 after thus returning to the city, and 
next to their homes, which would probably con- 
sume about two hours after they "beheld the sepul- 
cher and how his body was laid." They "rested 
the Sabbath-day, according to the command- 
ment." 65 

If they rested this Passover Sabbath, "according 
to the commandment" which they certainly did, 
according to this careful writer (Luke), they were 
in their houses by the going down of the sun. 
Christ therefore lay in the grave, according to Ro- 
man custom, Friday, and Friday night until mid- 
night; Saturday, from Friday 12 P. M. to Satur- 
day 12 P. M. ; and Sunday, from Saturday 12 P. M. 
to the dawn of Sunday morning, Abib 16, the day 
of "first-fruits," when Christ arose and became "the 
first-fruits of them that slept." 66 

Here, at Christ's resurrection, he began a new 
era, commencing it upon the Sabbath, as the two 
preceding eras were begun. He and his disciples 



108 Sunday the True Sabbath. 

from this Sunday Sabbath observed Sunday, instead 
of the old system of fixed-date Sabbaths of the Jews. 
Hence at the resurrection he ceased to keep the 
Saturday Sabbaths, which he began at the preced- 
ing Pentecost. We will now count the Saturdays 
between Abib 16 and Sivan 4, and you will see 
that Christ lacked seven weeks of having kept Sat- 
urday as the weekly Sabbath for even one year after 
his baptism. This fact constitutes the reason why 
the champions of the Saturday Sabbath have held 
my question, "Can you prove by the Bible that 
Christ kept Saturday as the weekly Sabbath for one 
whole year, between his baptism and his cruci- 
fixion?" for nearly four years in their hands with- 
out an answer. 

I have carefully set forth the counting of the 
Sabbaths, the weekly Sabbaths, of the Jewish dis- 
pensation for a few years at the beginning, and 
again at the end of the Jewish dispensation, and 
have, by Christ's example, given his interpretation 
of the Fourth Commandment on the tables of stone, 
and have proven by Christ's example that the Jew- 
ish Sabbath was not a fixed day of the week — 
Saturday; that is, that the "seventh-day" Sabbath 



ft 



Jewish Dispensation Sabbaths. 109 

of the Decalogue written on stones was not like the 
Sunday seventh-day Sabbath spoken by God in 
Eden and repeated on Sinai, and written down by 
Moses; but that the Jewish seventh-day was a mov- 
able or irregular septenary cycle, one that changed 
once every year at the feast of Pentecost. 

I have therefore clearly shown, upon Christ's 
own authority, that the weekly Sabbaths of the 
Jews were on the same fixed dates every year, and 
that they fell on every day of one week in suc- 
cession as the years passed by, the same as does 
Christmas, or your birthday, or any other yearly 
celebration. Thus the weekly Sabbaths of the 
Jewish dispensation give us fifty-two rests or Sab- 
baths; but since one of these rests includes two 
days, we have fifty-three days of religious service 
to provide for in the services for the weekly Sab- 
bath. But since the whole law was divided into 
fifty-four parts, I will close this chapter by intro- 
ducing you to the lawful fasts, or the fasts men- 
tioned in the law of Moses. But first keep in mind 
the thought that the weekly Sabbaths are feasts, 
times of gladness, on account of the remembrance 
of how God, by a mighty hand and an outstretched 



110 Sunday the True Sabbath. 

arm, delivered them from the yoke of Egyptian 
bondage, and led them through the Red Sea and 
the wilderness and into the land of Canaan, which 
flowed with milk and honey. However, Jewish 
tradition required them to make one, and just one, 
exception to this law of feasting on every weekly 
Sabbath. Notice the chart, and you will see that 
"the seventeenth day of the fourth month" was the 
day that Moses first came out of the mount (at the 
end of first forty days of fasting), and found the 
people "polluting the Sablath" by worshiping the 
golden calf. In his anger he broke the tables of 
stone, and had "three thousand men" put to death 
that day for "polluting the Sabbath." 67 

!Note now that the seventeenth day of the fourth 
month was a weekly Sabbath-day every year; but 
on account of the sin of the people and the anger 
of Moses, followed by his breaking the tables of 
the covenant, the Jews say that Moses commanded 
them to fast every year on the seventeenth day of 
the fourth month, "to commemorate the making 
of the golden calf, and the breaking of the tables 
of the law by Moses." 68 

Universal Jewish tradition accredits Moses with 



Jewish Dispensation Sabbaths. Ill 

instituting and requiring the observance of the fast 
on "the seventeenth day of the fourth month." 
Look once more at the chart, and remember, as you 
study the Sabbaths from the Exodus to the cruci- 
fixion, that the seventeenth day of the fourth month 
was a weekly Sabbath in every year between the 
Exodus and the crucifixion. Hence the fast on that 
date was a fast on the Sabbath. 

There is only one fast recorded in the law, and 
it is given, in the Commentary on the Sabbaths, 
as "a Sabbath" in which God required them to 
"afflict their souls." This Sabbath of fasting and 
affliction of soul was unlike the weekly feast Sab- 
baths. So God arranged that this fast Sabbath 
should not fall on the weekly Sabbath; but two days 
after the weekly Sabbath. The weekly Sabbaths 
in the seventh month were upon Tisri 1, 8, 15, 22, 
and 29, while the fast Sabbath of the year was upon 
"the tenth day of the month." 69 Hence the Jews 
taught that Moses required them to observe two 
fasts, two Sabbath fasts every year. 

These two Sabbath fasts were the only fasts for 
which the Jews claimed the authority "of the law" 
Hence when the Pharisee stood before Christ in 



112 Sunday the True Sabbath. 

self -justification, lie did not defend himself for the 
practice of any custom except the custom of the 
law. He did not try to claim honor or credit grow- 
ing out of the observance of the numerous fasts 
which were not of Mosaic origin. Therefore, he 
claimed no credit for the observance of any fasts 
except the two Sabbath fasts (Thammuz 17 and 
Tisri 10.) Hence he did not tell the Savior that he 
fasted twice a week, as the English Bible misrep- 
resents him as saying. The English translators, 
by misunderstanding the fast Sabbaths of the law, 
cause the Pharisee to say fifty-two times as much 
as he intended to say. He intended to express a 
truth to Jesus Christ; namely, "That I keep the 
two Sabbath fasts of the law," while our trans- 
lators make him say, "I fast twice a week," instead 
of twice a year, and thus multiply his words by 
fifty-two, and thereby change his statement of truth 
into a falsehood. 

These are his words, "I fast SU rov Gra/3/3aroi/. 55 

Literally, "I fast twice on the Sabbath." 70 That 
is exactly what he did every year, and exactly what 
every other loyal Jew did. The Jews all kept 
those two Sabbath fasts with strictness. Many ? if 



Jewish Dispensation Sabbaths. 113 

not all, Jews at that time kept many other days of 
fasting, each in commemoration of some event, on 
some certain date. But they are misrepresented by 
the erroneous interpretation of Luke xviii, 12, 
which confounds their two annual Sabbath fasts 
with those of their own institution. 

Returning now to the number of days of Sab- 
bath services to be provided for in the annual study 
of the law, there are the fifty-three days embraced 
by the weekly Sabbaths of the year, and two days 
by the fast Sabbaths. But since the first annual 
fast Sabbath falls on one of the weekly Sabbaths, 
there can not be studies for two days crowded into 
the one day; therefore there is only a service to be 
provided for the midweek Sabbath of Tisri 10. 
Therefore there is only one additional day to be 
provided for in the yearly course of Sabbath studies 
of the law. The custom required that the whole 
law should be studied in course every year, and was 
therefore divided into fifty-four portions or sections, 
one for each Sabbath of the year. 

The section for Thammuz 17 (the first fast Sab- 
bath, which, as I have said, was both a weekly 
Sabbath and a fast Sabbath) was, "Section xvii — 
8 



114 Sunday the Tkue Sabbath. 

Exodus xviii, 1, to xx, 26," 71 and the study for 
the fast Sabbath of Tisri 10 (the fast Sabbath 
which fell in the midst of the week, between the 
weekly Sabbaths of Tisri 8 and Tisri 15) was, 
"Section xxx — Leviticus xix, 1, to xx, 27." 71 

I note that while Tisri 10 was a day of affliction 
of soul, a day upon which no work might be done; 
the day was not lifted out of the "six days" which 
intervened between the weekly Sabbaths. While 
it was "a Sabbath," it did not rise to the dignity of 
being the weekly Sabbath. It is the only day in 
the Jewish year which is dignified with the name 
"Sabbath" outside of the weekly Sabbaths. This 
day is therefore listed in the catalogue of the Sab- 
baths of the year. But like the "Thursday of 
Thanksgiving" every year in the United States, 
which is a legal rest-day, and a day in which the 
citizens are requested to attend religious services, it 
does not interfere with the even procession of our 
weekly seventh-day — or Sunday Sabbaths; so also 
Tisri 10 intervening between two weekly Sabbaths 
every year among the ancient Jews did not inter- 
fere with the arrangement of the weekly Sabbath 
dates. 



Jewish Dispensation Sabbaths. 115 

Having proven now that all Sabbath-days, 
weekly Sabbaths, or fast Sabbaths, were on the 
same dates in the calendar every year, I have 
thereby proven that the Sabbath-days of the Jewish 
dispensation fell on every day of our week in every 
seven years, and that they therefore changed as 
many times as there were years in the Jewish dis- 
pensation, to which they belonged. 

I will now append as the conclusion to this chap- 
ter an order of the fifty-four Sabbaths of the 
Hebrew calendar, and the portion or section of the 
law that was studied on each of them. In so doing, 
I wish to emphasize the fact that, as the Sabbaths 
were to occupy a fixed place in the year, the law 
was so arranged that its study was, too, attached to 
a fixed place in every year. I follow the classifica- 
tion attributed to Ezra, and given in various Com- 
mentaries, although they have failed to find hereto- 
fore a calendar that would fit the arrangements for 
the annual study of the whole law. Because my 
calendar is the only one that agrees with the fixed 
order of Bible study among the ancient Hebrews, 
I hold that that fact is another of the strong argu- 
ments in favor of the correctness of my calendar. 



The Annual Course of Sabbath Studies in the Hebrew Law. 



^OB 

£ 2. 


y.U2 

O 1 


Number 

of the 
Hebrew 
Month. 


^E2 


bp^ 
P w 


..0B 

Up 

p cr 


Book of the 


The Chapters and 


CD M 


P P 
CD & 


crt- ■< 


o 


CD p 


Law 

Studied. 


Verses used on the 
given Sabbath. 


*t 


h* M 




P - 










I 


1 


I. 


1 






Genesis. 


i, 1, to vi, 8. 


II 


2 


" 


8 






" 


vi, 9, to xi, 32. 


III 


3 


" 


15 






u 


xii, 1, to xvii, 27. 


IV 


4 


" 


22 






u 


xviii, 1, to xxii, 24. 


V 


5 


tt 


29 






" 


xxiii, 1, to xxv, 18. 


VI 


6 


II. 


6 






" 


xxv, 19, to xxviii, 9. 


VII 


7 


u 


13 






u 


xxviii, 10, to xxx ii, 8. 


VIII 


8 


" 


20 






" 


xxxii, 4, to xxxvi, 43. 


IX 


9 


tt 


27 






" 


xxxvii, 1, to xl, 23. 


X 


10 


III. 


4 






" 


xli, 1, to xliv, 17. 


XI 


11 


" 


5 






" 


xliv, 18, to xlvii, 27. 


XII 


12 


u 


12 






(( 


xlvii, 28, to 1, 26. 


XIII 


13 


tt 


19 






Exodus. 


i, 1, to vi, 1. 


XIV 


14 


" 


26 






" 


vi. 2, to ix, 35. 


XV 


15 


IV. 


3 






u 


x, 1, to xiii, 16. 


XVI 


16 


" 


10 






crc 


xiii, 17, to xvii, 16. 


XVII 


17 


" 


17 


"i 


i'7 


i( 


xviii, 1, to xx, 26. 


XVIII 


18 


it 


24 






" 


xxi, 1, to xxiv, 18. 


XIX 


19 


V. 


1 






11 


xxv, 1, to xxvii, 19. 


XX 


20 


it 


8 






u 


xxvii, 20, to xxx, 10. 


XXI 


21 


tt 


15 






u 


xxx, 11, to xxxiv, 35. 


XXII 


22 


tt 


22 






u 


xxxv, 1, to xxxviii, 20. 


XXIII 


23 


" 


29 






ti 


xxxviii, 21, to xl, 88. 


XXIV 


24 


VI. 


6 






Leviticus. 


i, 1, to vi, 7. 


XXV 


25 


" 


13 






" 


vi, 8, to viii, 86. 


XXVI 


26 


tt 


20 






" 


ix, 1, to xi, 47. 


XXVII 


27 


tt 


27 






it 


xii, 1, to xiii, 59. 


XXVIII 


28 


VII. 


1 






" 


xiv, 1, to xv, 33. 


XXIX 


29 


It 


8 






it 


xvi, 1, to xviii, 30. 


XXX 


30 


it 




"2 


16 


it 


xix, 1, to xx, 27. 


XXXI 


31 


11 


15 






u 


xxi, 1, to xxiv, 33. 


XXXII 


32 


tt 


22 






it 


xxv, 1, to xxvi, 2. 


XXXIII 


33 




29 






it 


xxvi, 3, to xxvii, 84. 


XXXIV 


34 


VIII. 


6 






Numbers. 


i, 1, to iv, 20. 


XXXV 


35 


" 


13 






" 


iv, 21, to vii, 89. 


XXXVI 


36 


" 


20 






it 


viii, 1, to xii, 16. 


XXXVII 


37 


" 


27 






ii 


xiii, 1, to xv, 41. 


XXXVIII 


38 


IX. 


4 






u 


xvi, 1, to xviii, 32. 


XXXIX 


39 


" 


11 






" 


xix, 1, to xxii, 1. 


XL 


40 


tt 


18 






it 


xxii, 2, to xxv, 9. 


XLI 


41 


tt 


25 






it 


xxv, 10, to xxx, 1. 


XLII 


42 


X. 


2 






it 


xxx, 2, to xxxii, 42. 


XLIII 


43 


it 


9 






" 


xxxiii, 1, to xxxvi, 13. 


XLIV 


44 


u 


16 






Deuteronomy 


i, 1, to iii, 22. 


XLV 


43- 


» 


23 






it 


iii, 23, to vii, 11. 


XLVI 


46 


" 


30 






" 


vii, 12, to xi, 25. 


XLVII 


47 


XI. 


7 






it 


xi, 26, to xvi, 17. 


XLVIII 


48 




14 






" 


xvi, 18, to xxi, 9. 


XLIX 


49 


" 


21 






u 


xxi, 10, to xxv, 19. 


L 


50 


" 


28 






« 


xxvi, 1, to xxix, 8. 


LI 


51 


XII. 


5 






" 


xxix, 9, to xxx, 20. 


LII 


52 


" 


12 






it 


xxxi, 1, to xxxi, 30. 


LIII 


53 


tt 


19 






ii 


xxxii, 1, to xxxii, 52. 


LIV 


54 


" 


26 






ii 


xxxiii, 1, to xxxiv, 12. 



116 



Jewish Dispensation Sabbaths. 117 



NOTES. 

1 In this chapter I shall use as my witnesses, J. N. 
Andrews, Uriah Smith, Alonzo T. Jones, Senex, and 
others, who are allies of the Seventh-day Adventist 
Church. 

2 "Rome's Challenge," page 13. The Religious Liberty 
Association is one of the departments of the Seventh- 
day Adventist Church. (General Conference Minutes, 
1893, page 24.) By-law No. 2 reads: "No literature shall 
be published or circulated under the name of this Society 
by any of its officers or members until it has been in- 
dorsed by the Executive Committee of the Association." 
(Minutes of 1893, page 126.) The said "Executive Com- 
mittee" is elected year by year by the General Confer- 
ence of the Seventh-day Adventist Church. Hence there 
is no literature published by that Church whose doc- 
trinal correctness is so thoroughly guarded as the liter- 
ature of the "Religious Liberty Association." "Rome's 
Challenge" was edited by Alonzo T. Jones from four 
articles by "Senex," a Jesuit (who in company with a 
few other designing Jesuits are deliberately and success- 
fully using the Seventh-day Adventists as a tool for 
the disintegration of Protestanism). Mr. Jones, after 
taking the four articles above mentioned, and injecting a 
few corrections and criticisms, adopts the child, which 
he names "Rome's Challenge," as thoroughly correct 
teaching. He then calls together the "Executive Com- 
mittee," and secures their approval, and so publishes 
"Rome's Challenge" as the November number of the 
"Religious Liberty Association" library of that year 
(1893). Hence it is thoroughly "orthodox." Not only 
so, it became at once the most popular publication of 
that Church, because in less than three years they gave 
it a circulation of "over five hundred thousand copies." 
Therefore, I am thoroughly justifiable in quoting from it 



%*£ 



118 Sunday the True Sabbath. 

as the words of Alonzo T. Jones, or the teaching of 
Seventh-day Adventism. 

3 "Rome's Ghallenge," page 10. 

4 "History of the Sabbath," by J. N. Andrews, page 
280. Mr. J. N. Andrews's "History of the Sabbath" is 
the most thorough and scholarly collation of history, 
sacred and profane, that has ever been made by the 
Saturdarians. In the above quotation Tertullian is de- 
fending the Christians from the charge of "resembling 
sun-worshipers, by worshiping on Sunday." But he ad- 
mits a resemblance to those who worship on Saturday; 
i. e., they work six days and worship on Saturday, and 
the Christians work six days and worship on Sunday. 
Therefore a resemblance, in the fact that both have a 
week seven days long; but proves that the recently- 
instituted Saturday-keeping is not the Jewish method 
of Bible Sabbath or Seventh-day counting, by charging 
that those who keep Saturday "go far away from Jewish 
ways, of which they are ignorant" thus proving that, after 
the destruction of Jerusalem and the Jewish Church and 
its history, Jewish tradition and practice were broken and 
lost, and that those who were taking up with Saturday- 
keeping as the ancient Jewish Sabbath were "far away 
from Jewish ways," because of their ignorance of Jewish 
Sabbath-counting. Saturday-keeping was not, then, an- 
cient Jewish or Bible Sabbath-keeping. 

5 The Fourth Commandment, Ex. xx, 8-11; Deut. v, 
12-15, et. al. 

6 Lev. xxiii, 15, 16, 21, et. al. 

7 Lev. xxv, 4, 5, 8, et. al. 

8 Lev. xxv, 8, 11, 12, et. al. 

9 Lev. xiii, 5, 6, 27, 32, 34; and xiv, 9, 39-42; Num. 
vi, 9, et. al. 

10 Lev. xxiii, 2, 3. 

11 During the struggle tfiat led up to Congress and 
the United States Senate with a petition signed by seven 



Jewish Dispensation Sabbaths. 119 

million of American citizens asking for the passage of 
a National Sunday rest law, there was quite an agitation 
about what day is the Sabbath. Dartmouth College 
offered five hundred dollars as a prize to the one who 
should write the best book in defense of the Sunday 
Sabbath, which was won by George Elliott, by the writ- 
ing of the book, "The Abiding Sabbath." The American 
Sabbath-school Union offered a prize of one thousand 
dollars for the best manuscript on the subject. That 
prize was awarded to A. E. Waffle, for writing "The 
Lord's Day." Alonzo T. Jones reasoned that those prizes 
had called out the strongest arguments in favor of Sun- 
day-keeping that could be produced; and also that if he 
could refute their arguments he would be easily the 
Sabbath champion of the United States. Hence he wrote 
a "Review of the Prize Essays," which was hailed by 
his Church as a complete refutation of the arguments of 
those Sunday Sabbath defenders. As a result of the 
writing of his "Review," he was immediately recognized 
as a champion in the ranks of Seventh-day Adventism, 
and when the Blair Sunday Rest Bill came up for pas- 
sage the Adventists trusted their whole cause of defeat- 
ing the bill to Alonzo T. Jones. They were not disap- 
pointed in him, for he proved too much for the whole 
company of Sunday Sabbath specialists, who did their 
best for the passage of the "Blair Bill." Ever since 
then Alonzo T. Jones is regarded as the Adventist 
Goliath. Hence I quote from him chiefly in this chapter. 

12 "Prize Essays," by Alonzo T. Jones, page 67. 

13 Ibid., page 66. 

14 "Rome's Challenge," page 17. 

15 Alonzo T. Jones, J. N. Andrews, Uriah Smith, and 
other Seventh-day Adventist writers, if not all of them, 
define Pentecost as the second of the special ceremonial 
Sabbaths. 

16 "Prize Essays," by Alonzo T. Jones, page 66. 



120 Sunday the True Sabbath. 

17 Lev. xxv, 4-12. 

18 Lev. xxiii, 21. 

19 Lev. xxiii, 24. 

20 Lev. xxiii, 39. 

21 Lev. xxiv, 8. 

22 Lev. xxiii, 6, 7. 
28 Deut. v, 15. 

24 Ex. xiii, 3, 4. 

25 Lev. xxiii, 15, 16, 21. 

26 "Bible Cyclopedia," Tansell. "Pentecost." 

27 Ex. xix, 1. 

28 Ex. xix, 3. 

29 Ex. xix, 10, 11. 

30 Ex. xix, 16. 

31 Ex. xix, 20. 

32 Ex. xx, 1. 

33 Ex. xx, 8-10. 

34 Ex. xx, 19, 21. 

35 Ex. xxiv, 3.1 

36 Ex. xxiii, 12. 

37 Ex. xx, 11. 

38 Ex. xx, 12. 

39 Neh. ix, 13, 14. 

40 Ex. xxiv, 4. 

41 Ex. xxiv, 4, 12. 

42 Ex. xxiv, 18. 

43 Ex. xxxi, 18. 

44 " The seventeenth day of the fourth month, the first 
fast of the Jews," instituted to commemorate the sin of 
the Israelites in worshiping the golden calf, and the sin 
of Moses in getting angry and breaking the tables of stone 
before reading their contents to the Israelites." (Mc- 
Clintock & Strong, Encyclopedia, Volume III, "Fasts 
of the Jews.") 

45 Ex. xxxii, 19. 

46 Ex. xxxii, 28. 



Jewish Dispensation Sabbaths. 121 

47 Ezek. xx, 13. 

48 Ex. xxxii, 30. 

49 Ex. xxxiv, 1. 

50 Ex. xxxiv, 2. 

51 Ex. xxxiv, 28. 

52 Ex. xxxiv, 32. 

53 Ex. xxxiv, 28. 
B4 Deut. v, 3. 
55 Heb. viii, 8, 9. 
56 Ex. xxxi, 16. 

57 Deut. v, 15; Ex. xiii, 3, 4. 

58 Ex. xxxi, 13, 17. 

59 John ii, 23. 

60 John v, 1, 5, 9, 10, 16, 18, et. al. 

61 Lev. xxiii, 15, 16, and all leading commentaries, and 
"Prize Essays," pages 66 and 67. 

62 John vi, 4, 9-15. 

63 Mark xv, 47. 

64 Luke xxiii, 56. 

65 Luke xxiii, 55, 56. 
66 1 Cor. xv, 20. 

67 Ezek. xx, 13. 

68 "McClintock & Strong's Cyclopedia of "B. T. and 
E. Lit.," Volume III, page 488, "Fasts of the Jews" 
(1), and various other authorities, who give the same 
reason for the origin of that "first fast of the Jews." 

69 Lev. xxiii, 26-32. 

70 Luke xviii, 12. 

71 "Clarke's Commentary," Volume I, page 848. 



Chapter V. 

OBJECTIONS TO THE JEWISH SABBATH 
TEACHINGS BBIEFLY CONSIDEKED. 

TVTHEN my "Jewish Sabbath Teachings" first 
appeared in print in the large religious and 
secular papers in Chicago, under such headlines as r 
"A Great Discovery!" or "As Great in Theology 
as the Discovery of America was in Geography !" 
or, "He Fixes the Day for the Jews!" and, "Mr. 
Gamble Proves that the Jewish Sabbath was not 
Constantly on Saturday" etc., Mr. Uriah Smith, 
the first editor of the Seventh-day Adventist 
Church, in company with Dr. Lewis, of the Sev- 
enth-day Baptist Church, and other Saturdarian 
writers, rushed into print, expecting to laugh me 
out of public notice. But while there were millions 
of columns of notes and comments in the great daily 
papers about my discoveries, there was, as a result 
of that and the criticisms made by the Saturdarian 
press, a veritable flood of questions hurled at 

122 



Objections Considered. 123 

Brother Smith about my teachings, accompanied 
with urgent requests from his readers to undertake 
a more thorough review of my teachings. But for 
some cause Mr. Smith was never able to grasp my 
teachings with sufficient clearness to write an in- 
telligent review of them. There are only two 
points made by him of sufficient importance to 
justify a notice in these pages. The other argu- 
ments break down of their own weight, so I shall 
not notice them. 

His first argument, then, to be considered is, 
"That there were certain fixed-date Sabbaths which 
were beside the Sabbath of the Lord." His second 
argument is, that I am the first man that he ever 
heard of, who teaches that two days could be Sab- 
baths together; or, in other words, that there could 
be double Sabbaths. 

To prove his first criticism, he admits that there 
were a number of fixed-date Sabbaths, which he 
calls "annual Sabbaths." He gives Abib 15 as one 
of those Sabbaths, and admits also that the Lord 
required them to count seven Sabbaths; beginning 
with Abib 16 to count them. But he triumphantly 



124 Sunday the True Sabbath. 

exclaims that they were "beside the Sabbath of 
the Lord." 

Mr. Smith here quotes the Bible just as the 
devil does; i. e., the devil takes a few words, dis- 
connected from their legitimate context, and uses 
them to try to prove something opposite to the real 
teaching of the passage. By such "crazy-quilt" or 
"patchwork" use of the Bible, anything could be 
proven. The sentence out of which Mr. Smith cuts 
his "jawbone," is composed of sixty-nine words. 
Mr. Smith cuts away the first forty-three words. 
He then uses six, and puts down a period there, 
and throws away the last twenty words of the sen- 
tence. The whole sentence admits of no such in- 
terpretation as he reads into the six disconnected 
words. 

By reference to the twenty-eighth and twenty- 
ninth chapters of .Numbers, it will be very apparen ' 
that each sacrifice stands separate and distinct from 
each and every other sacrifice. Hence he describes 
the daily sacrifice, and then the Sabbath sacrifice, 
which he asserts was "beside the daily offering." 
Therefore on the Sabbath the daily offering had 



Objections Considered. 125 

to be made, and the weekly or Sabbath offering 
"beside." 

He then describes the offering on "the beginning 
of the month." (Mark that the offering was not 
on the new moon, but that it was on the first day 
of the month.) That offering, like the Sabbath 
offering, was "beside" the other offerings. 

Moses proceeds with the offerings of the Feasts 
of the Passover, Pentecost, Trumpets, and Taber- 
nacles, and in each instance makes the offering 
"beside" the others. So Moses, in Leviticus xxiii, 
after describing the weekly Sabbath offerings and 
the special offerings upon the special weekly Sab- 
baths, in harmony with his teachings above cited, 
asserts that the special offerings at the four great 
feasts are "beside the Sabbath of the Lord, and 
beside your gifts, and beside all your vows, and 
beside all your free-will offerings which ye give 
unto the Lord." (Lev. xxiii, 37, 38.) The evident 
meaning is that the offering is the primary thought 
of the sentence, and that the offering of the Sab- 
bath of the Lord may not be set aside on the Pass- 
over and other special weekly Sabbaths, but that 



126 Sunday the True Sabbath. 

they shall be offered in addition to every other 
offering. 

We will notice this argument again in connec- 
tion with the second criticism of Brother Smith. 
He teaches that "Pentecost was a Sabbath/' and 
that "Pentecost was the morrow after the seventh 
Sabbath after the Passover." Can you comprehend 
the quality of Brother Smith's reasoning faculties, 
which enable him to conclude that "the Sabbath 
and the morrow after the Sabbath" do not join? 
His admission that the Pentecost is a Sabbath, and 
that that Sabbath is the next day to the seventh 
Sabbath after the Passover, is an admission that 
those two Sabbaths came together every year. So 
he teaches that doctrine as surely as I do; and I 
proceed now to show you that he teaches it eight 
times as much as I do. He admits that upon Abib 
15, 22, 29, Iyar 6, 13, 20, and 27, and Sivan 4 
and 5 are Sabbaths every year. He says that no 
manner of work is done in them. He also says that 
"the weekly Sabbath must follow six days of labor," 
and yet he thinks that he believes that these nine 
fixed-date Sabbaths are "beside the Sabbath of the 
Lord." I will draw a diagram, to enable Mr. Smith 



Objections Considered. 



127 



and others to see that his theory is destructive of 
itself: 





Abib. 


Itar. 


Si van. 


Saturday. 




7 


14 


21 


28 




5 


12 


19 26 




3 


10 


17 


24 


Sunday. 


1 


8 


15 


22 


29 




6 


13 


20 


27 




4 


11 


18 


25 


Monday. 


2 


9 


16 


23 


30 




7 


14 


21 


28 




5 


12 


19 


26 


Tuesday. 


3 


10 


17 


24 




1 


8 


15 


22 


29 




6 


13 


20 


27 


Wednesday 


4 


11 


18 


25 




2 


9 


16 


23 


30 




7 


14 


21 


28 


Thursday. 


5 


12 


19 


26 




3 


10 


17 


24 




1 


8 


15 


22 


29 


Friday. 


6 


13 


20 


27 




4 


11 


18 


25 




2 


9 


16 


23 


30 


Hebrew 
Months. 


I. 


II. 


III. 



Now note that Mr. Smith admits that the dates 
on the second line of the diagram, from the first 
month and fifteenth day, to the fourth day of the 
third month, are Sabbaths. We produce three 
months of a Hebrew calendar, upon which those 
dates fall on Sundays. The Pentecost Sabbath will 
fall on Monday, the fifth day of the third month. 
ISTow, Mr. Smith thinks he believes that the Bible 



128 Sunday the True Sabbath. 

Sabbaths were all on Saturdays; so we have placed 
all the Sabbaths of Brother Smith's teaching in the 
above diagram, giving the Sabbaths in heavy-faced 
dates. We now begin with the Sabbaths, on Sat- 
urday, Abib 7. Next week Saturday and Sunday 
will both be Sabbaths with Brother Smith (Abib 
14 and 15), leaving only five days to work before 
the next Saturday. 

But Brother Smith confronts an unseen diffi- 
culty. Abib 14, which he wants to call a "Saturday 
Sabbath of the Lord," was a day of housecleaning 
and butchering every year, and never was a Sabbath 
during the Jewish dispensation; but if we allow 
him to call it such, he will have "two Sabbaths 
coming together there;" and in each of the next 
six weeks he has "two Sabbaths coming together," 
making seven successive weeks in which his "two 
Sabbaths come together." But when we reach the 
third month, Saturday, the 3d, and Sunday, the 4th 
(the seventh Sabbath after the Passover), and his 
Monday, Pentecost Sabbath, he has "three Sabbaths 
coming together!" Still he thinks he teaches that 
"six days' work must precede the weekly Sabbath, 
when he has only had five days to work in each of 



Objections Considered. 



129 



seven weeks; and only four days to work after his 
Pentecost Sabbath before bis next Saturday Sab- 
bath/' Dear Brother Smith, you had better doctor 
up your own teachings, or they will be made to 
appear to be "contrary to facts, and out of harmony 
with the sacred record." 

Since Brother Smith is not "quick of apprehen- 
sion," I will have to draw two more diagrams, so 
he can see what he really teaches. In the next one 
I shall give three Hebrew months, which will lo- 
cate Brother Smith's fixed-date Sabbaths on 
Fridays. 



Friday. 


1 


b 


15 


22 


29 




6 13 


20 


27 




4 


11 


18 


25 


Saturday. 


2 


9 


16 


23 


30 




7 


14 


•21 28 




5 


12 


19 


26 


Sunday. 


3 


10 


17 


24 




1 


8 


15 


22 


29 




6 


13 


20 


27 


Monday. 


4 


11 


18 


25 


... 


2 


9 


16 


23 


30 




7 


14 


21 


28 


Tuesday. 


5 


12 


19 


26 




3 


10 


17 


24 




1 


8 


15 


22 


29 


Wednesday 


6 


13 


20 


27 




4 


11 


18 


25 




2 


9 


16 


23 


30 


Thursday. 


7 


14 


21 


28 




5 


12 


19 


26 




3 


10 


17 


24 




Hebrew 

Months. 


Abtb. 


lYAE. 


Si van. 



130 Sunday the True Sabbath. 

Beginning on the top line of dates, his "an- 
nual Sabbaths" begin with the Passover Sabbath, 
Friday, Abib 15, and follow on the next seven Fri- 
days to Sivan 4. His Pentecost Sabbath of Sivan 5 
will fall this year on the Saturday Sabbath. But 
Brother Smith would put the Hebrews under the 
necessity of commencing their harvest on his Sat- 
urday Sabbath, "Abib 16, the day upon which the 
wave sheaf was offered before the Lord, and the 
harvest commenced." 

But allowing him to keep his day of Saturn, you 
will notice from his heavy-faced or Sabbath dates 
that lie has "two Sabbaths coming together" for 
eight successive weeks; and eight successive weeks 
in which his Saturday Sabbaths are followed with 
only five days of work, in spite of his statement 
that "six days of work must precede the weekly 
Sabbath." 

I now proceed to give you Brother Smith's third 
illustration in proof that "the annual Sabbaths" 
were "beside the Sabbath of the Lord," that "two 
Sabbaths could not come together," that the "an- 
nual Sabbaths had no work done in them;" and 
that "six days of work must precede the weekly 



Objections Considered. 



131 



Sabbath." This time I produce three months in 
a Hebrew year when Brother Smith's annual Sab- 
baths were on Wednesdays, except his Pentecost 
Sabbath (which was Thursday), and his "Sabbaths 
of the Lord" on Saturdays. Of course, I have a 
hard job before me, but we will proceed the best 
we can with the undertaking. 



Wednesday 


1 


8 


15 


22 


29 




6 


13 


20 


27 




4 


11 


18 


25 


Thursday. 


2 


9 


16 


23 


30 




7 


14 


21 


28 




5 


12 


19 


26 


Friday. 


3 


10 


17 


24 




1 


8 


15 


22 


29 




6 


13 


20 


27 


Saturday. 


4 


11 


18 


25 




2 


9 


16 


23 


30 




7 


14 


21 


28 


Sunday. 


5 


12 


19 


26 




3 


10 


17 


24 




1 


8 


15 


22 


29 


Monday. 


6 


13 


20 


27 




4 


11 


18 


25 




2 


9 


16 


23 


30 


Tuesday. 


7 


14 21 


28 




5 


12 


19 


26 




3 


10 


17 


24 




Hebrew 
Months. 


Abib. 


lYAE. 


Si van. 



Again our heavy-faced dates point out Brother 
Smith's Sabbaths. But, behold! Brother Smith 
gets "two Sabbaths to come together;" he also has 
eight Wednesday Sabbaths and a Thursday Sab- 
bath, in which he "must work" without "doing any 



132 Sunday the True Sabbath. 

work in them" and he has his Wednesday, Thurs- 
day, and Saturday Sabbaths running through those 
weeks, cutting the weeks into periods of one, two, 
and three days for work between his Sabbaths, 
when he says the weekly Sabbaths must be pre- 
ceded by six days of labor. We will begin at 
Abib 15, and count the rest days and the work days 
rapidly until after Pentecost, and see how much 
these eight weeks in Brother Smith's calendar will 
sound like the Fourth Commandment. 

There is one day to rest and two to work, and 
one to rest and three to work, and one to rest and 
two to work, and one to rest and three to work, and 
one to rest and two to work, and one to rest and 
three to work, and one to rest and two to work, 
and one to rest and three to work, and one to rest 
and two to work, and one to rest and three to work, 
and one to rest and two to work, and one to rest 
and three to work, and one to rest and two to work, 
and one to rest and three to work, and two days to 
rest and one to work, and one to rest, three to work. 
Now that you have read this over, return and read 
the sentence once more, just as rapidly as you can, 
to see how much it sounds like the carrying out 



Objections Considered. 133 

of the Fourth Commandment. I would advise our 
dear Brother Smith to procure some one to assist 
him in illustrating his Sabbath countings to his own 
eye and ear before he sends them out again; be- 
cause, while my calendar has always six days, and 
only six days, of work preceding my Sabbaths, it 
is the only calendar that does agree with the facts 
and is "in harmony with the sacred record," while 
Brother Smith and company put out a system of 
Sabbath teaching which will not stand the test of 
examination. I therefore also advise them to aban- 
don their system of error, which, like their Sabbath 
teaching, is "contrary to facts, and out of harmony 
with the sacred records" I think it would be well 
to reflect upon the responsibility they are assuming 
of helping to drive to death, drink, and hell hun- 
dreds of laboring men a week, in order to make 
room for the errors they are heralding to the world 
as "Words of Truth" 



Chapter VI. 

THE CHRISTIAN SABBATH STUDIED 
NEGATIVELY, OK THE CHIEF AR- 
GUMENTS AGAINST SUNDAY 
SABBATH OBSEEVANCE 
CONSIDEBED. 

r I THERE are thousands of dollars spent, and mil- 
lions of pages of literature circulated, and 
thousands of letters written every year, in the effort 
to overthrow the civil Sabbath, and destroy all 
regard for the Sabbath as a sacred day. While 
there is no body of Christians in the United States 
more deserving of respect for their convictions, zeal, 
and for the sacrifices they are undergoing for the 
promulgation of what they believe, than the "Sev- 
enth-day Adventist" Church, I believe they have 
a few leaders who are either terribly blinded, or 
else are a corrupt set of men at heart. I feel as- 
sured that probably a half-dozen leaders among 
them will stoop to almost anything in order to carry 
their points. I purpose in this chapter to give the 

134 



The Christian Sabbath. 135 

chief lines upon which they attack the Sabbath 
and are seeking its overthrow. 

They teach that Saturday was instituted in Eden 
as an everlasting Sabbath; that God himself could 
not change the day; that, therefore, Saturday keep- 
ing is essential to salvation. 

They teach that the Pope of Kome is the "beast" 
of Revelation; that he changed the Sabbath in 
known opposition to Bible teaching; that, therefore, 
Sunday keeping constitutes the "mark of the 
beast/' and that all who have the mark of the beast 
shall be cast out; and that "the wrath of God shall 
be poured out upon them;" and that "whosoever 
shall keep the whole law and yet offend in one 
point [neglect to keep Saturday], he is guilty of 
all," and hence (after being informed of the above 
teachings by the Seventh-day Adventists) there is 
no salvation for any man who refuses to work on 
Sunday and worship on Saturday. 

They teach that Saturday is the only Sabbath 
taught in the Bible, from Genesis to Revelation; 
that there is absolutely no authority in the Bible 
for Sunday Sabbath-keeping. 

They then proceed: (1) To pervert the history of 



136 Sunday the True Sabbath 

the Church (by discrediting the statements of the 
fathers); (2) To bring forward in their stead un- 
reliable and irresponsible historians to prove their 
position; (3) Mrs. White pretends to write "in- 
spired" history, wrought out of her imaginations; 
(4) To challenge any man to justify Sunday keep- 
ing by the Bible; (5) To prove where the pope 
changed the Sabbath; and, as a climax, (6) To pre- 
tend to offer a bona fide reward of one thousand 
dollars to any man who will show even one verse 
of Bible to uphold or state that Sunday is the 
Sabbath. 

These teachings have been ignored and allowed 
to pass almost unnoticed, until these false teachers 
are so full of self-conceit about their teachings that 
they inspire their members with the same spirit 
of infallibility and absolute certainty about the cor- 
rectness of their teachings; and that their followers 
have no sense of doubt of their absolute truthful- 
ness. Their followers, listening to the unrebuked 
falsehoods which these leaders have circulated by 
the millions of copies, have come to look upon all 
who continue to keep Sunday as a set of willful, 
persistent opposers of the Word of God. 



R 



The Christian Sabbath. 137 

There is a reason why nearly five thousand last 
year left the other Churches and joined the Ad- 
ventists; and why twenty times that number, or 
one hundred thousand Church members, lost their 
convictions about Sabbath observance, and learned 
to doubt the truth of the Bible Sabbath; and why 
$41,500 of sttpport ceased to be given to the other 
Churches, and was turned over to Seventh-day 
Adventism to assist them in their war against the 
Sabbath; and why so many thousands of dollars 
a year (passing into the hundreds) are spent for the 
damaging books and papers of the Seventh-day Ad- 
ventist Church. 

1. That Church publishes three-fourths of its 
literature under deceptive titles, through publishing 
establishments organized under deceptive titles, and 
sells it through agents who are taught deliberately 
to deceive the people about its true character. 

2. Because the millions of false bluffs and chal- 
lenges have been allowed to be circulated without 
being met and refuted. 

A person making the first charge above ought 
to be punished by law for making such a statement 
if it can not be sustained. Much the largest pub- 



138 Sunday the True Sabbath. 

listing-house of that Church is at Oakland, Cali- 
fornia. A new one has recently been started at 
Chicago. These two houses will publish fully 
three-fourths of the literature of the Seventh-day 
Adventist Church. The Oakland plant is called 
the "Pacific Press Association, with headquarters 
at Oakland, CaL, New York City, and Kansas 
City." The Chicago plant is called "The Inter- 
national Religious Liberty Association Publishing 
Company." 

No uninitiated person would suspect for a mo- 
ment that these were denominational Church pub- 
lishing-houses, much less that they were the chief 
publishing-plants of the Seventh-day Adventist 
Church, which they are. 

The chief paper of the Oakland house is called 
The Signs of the Times, published by "The Pa- 
cific Press Association." Here the publishers and 
the publication's real character are concealed under 
misleading titles. 

The new Chicago paper is The Sentinel of Lib- 
erty, published by "The International Religious 
Liberty Association." Here again the most care- 
fully-guarded doctrinal publications of the Seventh- 



The Christian Sabbath. 139 

day Adventist Church sends forth its chief paper 
under a misleading title for purposes of deception. 
The late Mrs. Sarepta M. I. Henry and Alonzo T. 
Jones were the originators of the new house at 
Chicago, for the purpose of destroying the Sabbath 
convictions of the mothers and youth of this coun- 
try, and stopping the Sabbath observance work in 
the Woman's Christian Temperance Union organ- 
izations and the Young People's Societies. (See 
their speeches in the General Conference Bulletin 
of 1899, made on the floor of the last General Con- 
ference of the Seventh-day Adventist Church.) 

Their agents are sent out with "Bible Readings," 
"The Great Controversy/' "Prophecies of Jesus," 
and many other strictly doctrinal publications of 
the Seventh-day Adventist Church, and instructed 
to sell them as "purely unsectarian books." 

Preachers and people are thus deceived by the 
title of the company, by the title of the publication, 
and by the deliberate misrepresentations made by 
the agent of the contents of the book or periodical 
to subscribe for books and periodicals, which, after 
being delivered, prove to be standard doctrinal 
Seventh-day Adventist publications. I have found 



140 Sunday the True Sabbath. 

in the last twenty years thousands of dollars worth 
of these books in the hands of those who were "de- 
ceived into subscribing for them." 

More than half of the Christian homes in the 
West, so far as I have been able to learn in 14,300 
miles of travel within the last eighteen months, 
have from one to five of those books in their li- 
braries to poison and unsettle the youth in those 
homes in regard to Sabbath sacredness, and in the 
work the Churches are doing. 

As to my second charge, that you may know 
about the bogus bluffs and rewards that have gone 
without adequate rebute, I cite you to the fact 
that the volume heretofore referred to "Rome's 
Challenge, " made a sale of "over five hundred 
thousand copies" within three years after it was 
published, and so far as I know no one except 
myself has ever sent out a reply to it which has had 
any considerable publicity. 

But the most dangerous of all these bluffs is the 
fraudulent ' %1 , 000 Reward. ' ' Prior to four years 
ago they said, in answer to a personal letter: "Over 
100,000,000 copies have been circulated. . . . 
It makes some very important statements, and not 



The Christian Sabbath. 141 

one of theni has ever received a reply." (A. O. 
Tate, Battle Creek, Mich., 2/23, 1896.) 

In February, 1900, AdVentist evangelists were 
circulating hundreds of copies of a little tract, 
"$1,000 Reward." I give two quotations from it: 

"For fifteen years the Seventh-day Adventist 
ministers have been preaching throughout the 
world, hanging before the public a chart on which 
is printed an off er made by Father Enright, . . . 
of Kansas City, promising one thousand dollars to 
any one who will produce even one text of Scrip- 
ture making Sunday observance obligatory." 

Then, in answer to the question, "Is it possible 
that out of sixty-five thousand Protestant ministers 
in the United States not one has even attempted a 
reply?" Enright said, "I have not heard from a 
single preacher." 

Through S. Malcolm, my Sabbath-school super- 
intendent, I conducted a correspondence with the 
said T. Enright during ten months, ending January 
21, 1896. His challenge was formally accepted. 
(1) We demanded that he enter into writings, de- 
posit the money in the hands of judges, who should 
hear the evidence and turn the reward over if the 



142 Sunday the True Sabbath. 

evidence was produced, (2) We also demanded 
the production of the reward, the formulation of a 
properly-written contract, upon the terms that En- 
right should be met in public debate before any 
congregation he should select, and allow the reward 
to pass over upon a majority vote of the audience 
listening to the discussion. Both of these offers 
were refused. 

The letters were put into the hands of disinter- 
ested men, good citizens, who were not members 
of any Church. The men read the letters — the 
whole correspondence — and went before a notary 
public, and made the following affidavit: 

"La Habpe, Kan., March 24, 1897. 

"We, the undersigned, have this day carefully exam- 
ined the correspondence between S. Malcolm, of La- 
Harpe, Kan., and T. Enright, of Kansas City, Mo., con- 
cerning his pretended 'reward of $1,000/ which he offered 
for Bible authority for Sunday being the Sabbath-day. 
We do find, upon examination, that the said T. Enright 
utterly refuses to make good Ms promise to put up the said 
reward of one thousand dollars. (Signed,) 

"E. G. Danforth, 
"Ag't Mo. Pac. R. R. 

"S. S. FOBNEY, 

"(Present Mayor.)" 

The above affidavit was executed and sealed by 

a notary public, and sent to the Seventh-day Ad- 



The Christian Sabbath. 143 

ventist publishing-house at Battle Creek, Mich., 
which had offered to "publish the truth" in regard 
to the matter, if "you will furnish good evidence 
that your information is correct." (From letter 
dated at Battle Creek, Mich., March 16, 1897, and 
signed by G. C. Tenney.) 

A short, misleading article appeared April 13, 
1897, assuring the Adventists that "there is not the 
slightest reason for any withdrawal of the offer of 
one thousand dollars for evidence of Sunday sacred- 
ness, for it does not exist," etc. 

The tract to which I refer above was printed 
during 1899, more than two years after the printers 
and publishers thereof had received the above affi- 
davit; hence they continue deliberately to push the 
circulation of an offer which they know does not 
exist. 

Mr. Enright never really offered a reward. He 
in reality imposed a fine of one thousand dollars 
upon himself, in the event he should ever admit 
that there was "one verse of Scripture making Sun- 
day observance obligatory." He says: "I offer one 
thousand dollars to any one who will prove to 
me," etc, 



144: Sunday the True Sabbath 8 

His head will be white as snow when he ad- 
mits anything that will cost him one thousand 
dollars. 

For three and one-half years I have been urging 
upon the Adventists such temptations as the fol- 
lowing: 

"Ottawa, Kan., November 20, 1899. 

"I hereby publicly announce my willingness to meet 
Enright or any Saturdarian in the United States on that 
issue whenever they will produce that reward, and enter 
into a proper written agreement about it. 

"And I assure them that I can furnish evidence in 
abundance. Respectfully, S. W. Gamble." 

Eleven hundred of these notices have been 
printed and sent out to Adventists and others, but 
without a single favorable response. In June, 
1897, through the Christian Endeavorer, I sent out 
one hundred thousand copies of an article, "Fraud," 
exposing the "one-thousand-dollar- -fraud," and de- 
manding the money if such reward existed. There 
is no bona fide reward for such evidence. The evi- 
dence exists in abundance, and if there were any 
rewards, I would make it interesting for the person 
who would enter into writings on the subject. It 
has served, and does serve, to deceive thousands of 



The Christian Sabbath. 145 

honest Christian people every year into the false 
notion of Saturdarianism. 

Notwithstanding Enright's statement, that "I 
have not heard from a single preacher/' I have, 
and shall keep and use, the correspondence written 
upon his official letter paper, written by and signed 
by himself. 

In letter \N"o. 5 he admitted that the "standard 
authority of the Roman Catholic Church is the 
Catholic Dictionary, by Addis and Arnold, and pub- 
lished by the Benzinger Brothers of Chicago, 111. ' ' 

That work admits that the exclusive application 
of the title of "pope to the Bishop of Rome" was 
accomplished in "a Council in 1073 A. D." 

Be it remembered that while various bishops had 
claimed the title of "pope," and that that claim had 
. been acceeded to by some, still the Roman Church 
/ never had a human "father or papa or pope" elected 
1 \ by or accepted by even a majority vote of the proper 
representatives of the various congregations until 
1073 A. D. Hence there was no real pope in the 
modern use of that term, until 1073 A. D. There- 
fore, since no human being can do anything before 
being born or created, popes are not responsible for 



146 Sunday the True Sabbath. 

anything that existed before 1073 A. D., the origin 
of the papacy. Now, it will be clear that if Sunday 
was observed as the Sabbath before 1073 A. D., 
the pope did not make the Sunday Sabbath, and 
therefore Sunday Sabbath-keeping can not be the 
"work of the beast," or pope. 

Before I quote from the "one-thousand-dollar 
reward" champion of the papal Sabbath, I shall 
introduce some other proofs of the falsity of the 
papal Sabbath doctrine. 

1. As I have said, if the pope made the Sunday 
Sabbath in opposition to the Bible Sabbath several 
hundred years after the resurrection of Christ, and 
compelled Christians to abandon Saturday-keeping 
and to keep Sunday in opposition to Bible teaching, 
the Christians living when it was done were aware 
of it. They could not have been compelled to aban- 
don a God-given practice, and accept a contrary 
practice without knowing it. Knowing that the 
pope compelled them to keep Sunday in opposition 
to the Bible Sabbath, if they charge it upon some 
one else they deliberately misrepresent the truth. 
To know that the pope instituted Sunday keeping, 
and attribute it to Jesus Christ, would be false. 



The Christian Sabbath. 147 

To have kept Saturday all the forepart of their 
lives, and then to be compelled to quit and keep 
Sunday, and then all unite in asserting to all future 
generations that it had been kept from Christ's 
resurrection, would be to assert a deliberate false- 
hood. Are the readers of these pages ready to 
admit that in any age the Church had fallen so low 
as that every professed Christian would lend his 
voice to herald a falsehood to future generations? 
To admit that, is to admit that Christ stated an 
untruth when he said, "Upon this Rock will I 
build my Church, and the gates of hell shall not 
prevail against it," for if every professed Christian 
is a liar, the gates of hell did prevail against the 
Church. 

2. If the pope, centuries after the apostolic 
times, changed the Sabbath, there would be no 
trouble to locate the time and the pope who did 
it. Such person has never been found. 

3. If the pope did it, the Eastern Church, that 
is, and always has been, free from his dominion, 
and which is strongly opposed to the pope, will be 
free from the papal Sabbath, and will be keeping 
"Saturday, the Bible Sabbath." 



148 Sunday the True Sabbath. 

But "in the Eastern Churches the planetary 
names never came into general use. The Slavi, 
Lithuanians, and Finns count the days of the week, 
calling Monday the first day (after the Sabbath). " * 
The above quotation brings to us the unchanged 
week, counting from apostolic times, calling Sun- 
day the Sabbath, and "Monday the first day after 
the Sabbath/' or the first day of the week. Hence 
the third refutation of the papal origin of Sunday 
keeping. 

4. I now turn, in the conclusion of this argu- 
ment, to the one-thousand-dollar, Jesuitical cham- 
pion of the papal Sabbath, and shall prove by him, 
by three voluntary admissions in letter USTo. 3 of 
our correspondence about the "one-thousand-dollar 
reward," that the Sunday Sabbath existed hundreds 
of years before there was any pope. 

Remember his accepted "authority" admits that 
the real papacy began in 1073 A. D. He first intro- 
duces "the first converts from heathenism" (Rome, 
Antioch, etc.), and says, "At the first the converts 
from heathenism [Rome, Antioch, etc.] kept holy 
the Sunday." 2 These "converts" include the 
household of Cornelius; 3 probably in 42 A. D., or 



The Christian Sabbath. 149 

not more than nine years after the resurrection; 
1073—42=1,031 years. Then Brother Enright 
quotes Alzog in proof that "the converts from 
heathenism kept holy the Sunday" 1,031 years be- 
fore there was a pope; and hence the pope did not 
compel them to do it. 

!Next, he introduces the "apostles and apostolic 
men." I feel justified in saying that the apostles 
all died in the first century, and that they in all 
probability did whatever they did while they lived. 
But, to give Brother Enright the benefit of all the 
doubts, I will suppose that they did something after 
they were all dead; 1073 — 100=973 years after 
the death of the last apostle, before the beginning 
of the papacy. 

"What did these "apostles" do 973 years before 
there was a pope ? 

"The apostles and apostolic men decreed that 
Sunday must he kept holy." 4 (Italics mine.) 

Then, Brother Enright, what the "apostles and 
apostolic men decreed" must be done over nine hun- 
dred years before there was any pope, could not 
have been the result of a papal decree. 

His third and last concession in that valued let- 



150 Sunday the True Sabbath. 

ter (which he wrote upon his own official letter- 
paper with his own hand, and signed with his own 
hand, at Kansas City, Mo., May 28, 1895, without 
ever writing it) is in regard to the statement of 
Ignatius! He says, "Ignatius, martyr, a disciple 
of St. John." He succeeded John as pastor of 
Antioch, probably in 69 A. D. We will allow that 
he made his statement in the middle of the second 
century, years after his death, and then (1073 — 
150=923) before there was a Pope Ignatius says — 
what? "Every lover of Christ celebrates the LordV 
day, consecrated to the resurrection of Christ, as 
the queen and chief of all days." 5 

These three quotations, voluntarily furnished by 
"Father Enright," prove that more that nine hun- 
dred years before there was a pope the apostles 
decreed that Sunday must be kept holy; and that 
every lover of the Lord kept Sunday, the Lord's- 
day, as the queen and chief of all days. Hence the 
absolute groundlessness of the heresy of the papal 
origin of the Sunday Sabbath. 

The Adventists give great publicity to another 
theory, — one quite contradictory to the papal Sab- 
bath doctrine, however. It is that "Constantino 



The Christian Sabbath. 151 

suppressed the Bible Sabbath, and compelled tlie 
observance of the pagan Roman Sunday Sabbath, 
instead of the Bible Sabbath." 

They so skillfully manipulate the cyclopedic 
statements about that matter as to confuse many 
quite scholarly people into the conviction that Sat- 
urday is the Bible Sabbath, and that Sunday is the 
day of pagan sun-worship, and hence that it is not 
appropriate for Christians to regard it as a sacred 



But Adventists will quote into their books the 
very arguments and facts that ought to convince a 
really thoughtful reader that their teachings are a 
collection of irreconcilable, contradictory state- 
ments. I put alongside this teaching two quotations 
from their best historian, which prove the utter 
groundlessness of the "pagan Sunday Sabbath." 

"To the heathens (pagans) their festive days 
occur but once annually." 6 *J» 



Tertullian ought to have known about pagan 
customs. His statement that the festival days were 
one year apart, makes a long week for our Adventist 
friends, since this pagan day of sun-worship came 
only once a year. What was true then, continues 



\v 



152 Sunday the True Sabbath. 

to be true now. In China, the greatest pagan 
nation in the world, they have their "annual day 
of sun-worship." 7 All pagan years are more than 
seven days long. Our Christian Sundays come 
fifty-two times a year, and hence do not quite coin- 
cide every week with the day of pagan sun-worship. 

But I will look at the other side of the curious 
expression, "Pagan Eoman Sabbath." I will ask 
the same Adventist writer to read from Tertullian 
the proof that Sunday was not the "Roman Sab- 
bath" either; for he says, referring to the Roman 
people, "You have a festival every eighth day." 8 
Just as though Sundays came eight days apart! 
Where is there a week in any nation that makes 
Sundays come eight days apart? Sundays are just 
as far apart as Saturdays — i. e.> just seven days 
apart. Hence Sundays are not kept "every eighth 
day." 

But what did Constantine do? He legalized the 
Sunday Sabbath that had been kept by the Chris- 
tians for 272 years before he made it a legal Sab- 
bath of the Roman Empire, by "transferring the 
pagan Nundinse to Sunday." 9 The Bible Sabbath 
was not transferred to Sunday; but the "pagan 



The Christian Sabbath. 153 

Nundinae was;" i. e., it (Sunday) was made equal 
to the pagan Nundinse. Hence two sets of number- 
ings of days had to be placed in Roman calendars, 
"by placing in parallel columns the eight Nundi- 
nal letters A to H, and the seven week letters, 
A to G." 9 Thus, the Romans legalized two sys- 
tems of rest-days; one for the pagans, eight days 
apart; and one for the Christians, only seven days 
apart. This law became too burdensome, and 
Theodosius the Great is supposed to have "sup- 
pressed the pagan Nundince;" 9 and to have ac- 
cepted the Christian Sunday Sabbath, not only as 
" a legal rest day," but as the only legal Sabbath of 
the Roman Empire. 

The Christian Sunday Sabbath thus supplanted 
the Roman Sabbath of "every eighth day" and took 
its place. 

Is it not surprising that scholars, with their 
book-shelves loaded with proofs that the Roman 
week was eight days long, will allow such state- 
ments as that "Sunday is the pagan Roman Sab- 
bath" to go undisputed? May the good Lord aid us 
to think a little more when we read! 

I will conclude this chapter by considering an- 



154 Sunday the True Sabbath. 

other argument which our Saturdarian friends use 
against us very adroitly, and greatly to the detri- 
ment of the Sunday Sabbath teaching and prac- 
tice; namely, "Sunday is the first day of the week/' 
and the Bible says that "the seventh day is the 
Sabbath." 

I will take the time to deal with some careful- 
ness with this argument. It has the greatest ap- 
parent Scriptural weight of any argument brought 
against Sunday sacredness. Adventists hold it in 
reserve as an unanswerable final argument on 
nearly all occasions. 

As an illustration of the strength of that argu- 
ment, in their estimation, I will make some quota- 
tions from the tract, "Is Sunday called the Sabbath 
in the ISfew Testament?" by Uriah Smith, which 
he sent to me while we were having a little quiet 
controversy over the Sabbath question. He under- 
scored the title and some other portions. He says: 
"If that day is called Sabbath by any New Testa- 
ment writer, it is all the evidence that is needed to 
show that it is a Divine institution, and that its 
observance as such rests upon moral obligation." 
Of course, the New Testament writers were not 



The Christian Sabbath. 155 

Americans, but Greeks; and hence they wrote in 
Greek. Therefore reference must be made to the 
Greek New Testament, to see what they said. In 
ancient Hebrew the word "shabbath" is invariably 
translated sabbath; and never "week" or "day of 
the week." On the other hand, the Hebrew word 
"chabua" is invariably translated to mean "week." 
"Shabbath" and "chabua" are never used as equiv- 
alents in the Old Testament. About 275 years 
before the birth of Christ, the Hebrew people, 
many of them, had become Greek in their speech, 
and were not able to read the Hebrew Old Testa- 
ment. Hence seventy of the best Hebrew and 
Greek scholars among them, at Alexandria in 
Egypt, the most populous Hebrew and Greek col- 
ony in the Old World, w r ere selected to translate 
the Hebrew Scriptures into Greek. Did the Greek 
language have no word for week, that made it nec- 
essary to express the Hebrew Sabbath (shabbath) 
and week (chabua) into Greek by "<Tafi(3aTov" 
(sabbath) ? They had no such difficulty to contend 
against. The Greek furnished them two as dis- 
tinctly different words as the Hebrew did; so that 
there was no confounding of those two words in the 



156 Sunday the True Sabbath. 

Greek Old' Testament, except in Lev. xxiii, 15, 16. 
But this confounding is one that will confound my 
Saturdarian adversaries. Because God required 
that "Ye shall count seven Sabbaths complete/' 
they reasoned that if they commenced on the "mor- 
row after the Sabbath/' and counted seven Sab- 
baths, that they would count forty-nine days; and 
since forty-nine days are equal to seven weeks, they 
translated the expression by " kirra J/33o/mSas" 
(seven weeks). But they never once translated the 
Hebrew week (chabua) into Greek by the word 
" cra/3/3aToi/ " (Sabbath). I have now established the 
fact that in Biblical or Old Testament Greek, 
" o-dpfiarov " is never used to express week. Or 
stating the truth differently, in Old Testament 
Greek " o-a/J/Jaroi/ " is never used as a substitute 
for "ipSopfe." 

To state the matter still differently, "!/38o/*,as" 
in its various forms is the only word used in the 
Greek Old Testament with which to express week 
or weeks. The evangelists and the apostle Paul 
quote Christ in the exact usage of Old Testament 
Greek. To my mind that fact proves two things: 
First, that Christ's frequent usage of the Greek 



The Christian Sabbath. 157 

Old Testament as Scripture proves that lie regarded 
it as a worthy, faithful translation of the original 
Hebrew; second, that those writers quote the very 
words of the Septnagint Greek is proof that they 
were themselves acquainted with it, and with its 
modes of expression. Therefore, if they wanted 
to call the Sunday of Christ's resurrection the first 
day of the week, they knew exactly how to have 
expressed it. Did the New Testament writers call 
the resurrection Sunday the first day of the week? 
They did not. Furthermore, there is no New Tes- 
tament writer who uses any Greek word for week in 
the Greek New Testament. They knew three ways 
to have expressed "first day of the week" in Greek, 
if they had so desired. But they did not use any 
form of expression by which that thought could 
have been properly expressed. First, they could 
have said, "717x07-77 (first) 77/xepa (day) rrjs e/?So/xaSos (of 
the week.)" But no New Testament writer used 
any suck a phrase. But since the Hebrews had 
no ordinal, they could have followed the ancient 
Hebrew custom, and have said, "rj^pa /zt'a 10 (day 
one) rrjs ipSojxdSos (of the week)." No New Testa- 
ment writer applied that term to the Sunday of 



158 Sunday the True Sabbath. 

Christ's resurrection, or to any other Sunday in 
the New Testament. Still, there was another He- 
brew expression which was translated into Greek, 
in Lev. xxiii, 15, by which they could have called 
the Sunday of Christ's resurrection, the "morrow 
after the Sabbath," or the "day following the Sab- 
bath," or the "next day after the Sabbath." It 
is the Greek, iiravpiov twv o-a/J/Jarcoi'. Each of the 
evangelists uses Iiravpiov; but, strange to say, no 
New Testament writer calls the Sunday of the 
resurrection by that term. I have now certainly 
established the fact that no New Testament writer 
called Sunday the u first day of the weeh" 

I shall next proceed to prove that each of the 
evangelists calls Sunday "Sabbath," and nothing 
else, in the Gospels. 

Hosea had voiced God as saying, "I will also 
cause all her mirth to cease, . . . and her Sab- 
baths." Paul asserts that Christ "abolished . . . 
the law of commandments contained in ordi- 
nances;" 12 that is, Paul asserts that Christ "abol- 
ished" the ten "commandments contained in" the 
book of "ordinances," or the Book of Deuteronomy. 
That Decalogue contained the Sabbath command- 



The Christian Sabbath. 159 

ment. 13 And because Christ had abolished the 
whole Decalogue, Sabbath and all, Paul ordered 
that we should "Let no man judge you therefore, 
in meat or in drink, or in respect to a holy day, 
or the new month, or the Sabbaths." 14 They could 
not be judged in the absence of law, and the "law 
of commandments" had been "abolished" by Christ, 
he "nailing it to his cross" 15 on the Friday of his 
crucifixion. There was, therefore, an end of all 
Jewish Sabbaths at the cross, and Matthew states 
that fact, or recognizes that fact in the last chapter 
of his Gospel; and hence he says, "In the end of the 
Sabbaths;" that is, after all Jewish Sabbaths had 
ended — ceased to be obligatory or binding; very 
soon after that, "as it began to dawn toward the 
first of the Sabbaths, came Mary Magdalene and 
the other Mary to see the sepulcher." You may 
hesitate to accept this literal translation. But all 
translations should be literal, unless there are very 
obvious reasons why a different rendering should be 
given to them. 

Eighty-nine years before the English translation, 
called the "King James," or the "Authorized Ver- 
sion," was made, Martin Luther rendered Matthew 



160 Sunday the True Sabbath. 

xxviii, 1, and the parallel passages into German in 
perfect harmony with the rendering I have given to 
them. But we will go back to the original again. 
In the Greek it is not, "In the end of the Sabbath" 
singular, but it is, "In the end <ra/?/?aTw." 2a/?~ 
/Jarcoi/ is the genitive plural of the noun o-a/3/?aroi/ 
Therefore a correct rendering of cra/?/?a7w would 
be "of the Sabbaths." That is in perfect harmony 
with Hosea and Paul, and not in conflict with a 
single Bible truth. Therefore it is not only ad- 
missible, but the most natural and logical rendering 
that could be given to the word. 

The Hebrews used no ordinal, and hence would 
not say "first Sabbath-day," but "one of the Sab- 
baths." Hence Matthew, writing his Gospel for 
Hebrews, does not use the Greek "first," but the 
Greek form that would best express the Hebrew 
idea in Greek; -H-paW-os means first in point of 
time, foremost, chief est, most important. Matthew 
uses fu'a as a substitute for irpwros. Hence he 
uses it to express the idea of "foremost," or of 
"chiefest." Then Matthew xxviii, 1, would read, 
"In the end of the Sabbaths, as it began to dawn 
toward the chiefest (or foremost, or most important) 



The Christian Sabbath. 161 

<ra/2/?aTcw." Here it is not ty}s c/JSo^aSos (of the 
week (genitive singular); but it is vafifJarw (of 
the Sabbaths, genitive plural). I return and 
give the passage a purely natural rendering. "In 
the end of the Sabbaths, as it began to dawn toward 
the chief est of the Sabbaths, came Mary Magdalene 
and the other Mary to see the sepulcher." This 
rendering corresponds to the sentiment expressed 
by Ignatius, as already quoted in this chapter, who 
said, "Every lover of the Lord celebrates the Lord's- 
day ... as the queen and chief of all days" 

Matthew is not alone in rendering the resur- 
rection the chief est of the Sabbaths, for each of the 
evangelists speaks of that Sunday by exactly the 
same form, first o-a/J/Jarwv; i. e., of the Sabbaths. 

Therefore since Mr. Smith agreed that if one 
New Testament writer called Sunday Sabbath, "it 
is all the evidence that is needed to show that it is 
a Divine institution, and that its observance as such 
rests upon moral obligation," he placed himself 
under obligation to recognize the "moral obliga- 
tion" of observing it, if I should show one inspired 
writer calling it that. But I have done much more 
than he asked, by showing that every "inspired 
11 



162 Sunday the True Sabbath. 

New Testament" writer that mentions the day at 
all, not only calls it Sabbath, but the first or chief est 
of the Sabbaths. Hence I place Brother Smith 
and company under "moral obligation" to abandon 
their unscriptural Saturdarianism, and accept the 
true and only Bible Sabbath Sunday. But Mr. 
Smith, like many others, tries to dodge the issue by 
making an unnatural interpretation of the passages 
in question on account of a Hebraism of naming 
the days of the week, "one of or from the Sabbath," 
"two of or from the Sabbath," etc. 

But when I pressed him for an Old Testament 
Hebraism of that kind, he quoted Talmudic au- 
thority. But Talmudic authority is fifth century 
A. D. authority; but I urged ancient Hebrew au- 
thority, and he had to fail to find it; for as Rabbi 
Hirsch admits, there was no ancient Hebraism to 
justify the common rendering of Matthew xxviii, 1, 
and the parallel passages. 

Then Mr. Smith seeks escape in "translations," 
and urges the "wisdom" of those who translated the 
"Authorized" and the "Revised Versions." But 
Mr. Smith is the least justified in falling back on 
the common versions of any man in America. For 



The Christian Sabbath. 163 

his Church exercises the largest liberality in con- 
struing and interpreting Scripture, and in having 
even additional "inspirations" to complete their 
theological hobbies. For they claim Mrs. White 
as "the Spirit of prophecy," and quote from her 
"inspired writings," and say of her sayings, "The 
Lord tells us" and "God says," applying to Mrs. 
White the titles, "Spirit, Lord, and God." 17 There 
are five volumes of over seven hundred pages each 
of the Seventh-day Adventist Bible, the "Testi- 
monies," which in the cheapest binding costs five 
dollars. 

Still, I will patiently consider his argument on 
"versions" or "translations." He says, "There is 
nothing of the kind in any English version;" that 
is, there is no English version that renders Sunday 
the Sabbath. 18 I knew I had Mr. Smith solid 
on that dodge; but I concluded to make doubly sure 
of my ground before I drew my argument on him, 
so I wrote and asked him, "Who is the test literal 
interpreter of the Hebrew Old Testament and the 
Greek iSTew Testament into English?" He in- 
structed his assistant editor to say in answer, "Rob- 
ert Young is what you want." I can put but one 



164 Sunday the True Sabbath. 

interpretation upon that answer. That he thereby 
admits that Robert Young is the best literal inter- 
preter or translator of the Hebrew and Greek Testa- 
ments into English. 

I now call your attention to the fact that Mr. 
Smith advertises "Young's Translation" of the 
Bible in his own Church catalogue, as "an invalu- 
able aid." So he is acquainted with that book, 
calls it "the best," 'Now that "best" translation 
of Brother Smith's translates those passages, "first 
of the Sabbaths," 19 in the Gospels, and nothing 
else. 19 

If Mr. Smith makes any claim to even common 

honesty, he must now admit that he and his f ollow- 

) ers are bound to admit that Sunday is called the^ 

I Sabbath, both in the original Greek Testament and 

by his best translator, and hence he must either eat 

^ his words, or admit that I have furnished twice as 

much evidence as he asked, to enable him to admit 

that " it is all the evidence that is needed to show 

that it [Sunday] is a Divine institution, and that 

its observance as such rests upon moral obligation" 

Martin Luther translated the New Testament 
into German eighty-nine years before the King 



The Christian Sabbath. 165 

James translation was made, and uniformly trans- 
lated tra/?/3aTa>i/ in Matthew xxviii, 1, and the par- 
allel passages to mean "of the Sabbaths," geni- 
tive plural. Note that in Greek there are three 
numbers: "singular/' meaning one; "dual num- 
ber," meaning two; and "plural number," meaning 
three or more. "In the end of the Sabbaths (o-a/J- 
/?<mw," genitive plural). It was not "in the end" 
o-afi/Sdrov ("of the Sabbath"), but ou/3/3aTwi/ 5 f the 
Sabbaths — three or more. The Jewish system 
embraced: (1) Weekly Sabbaths, (2) special 
weekly Sabbaths, (3) fast Sabbaths, (4) Sabbath 
years, and (5) double Sabbath years. When all 
these Sabbaths had ceased, as it began to dawn 
toward the /ud — 

As I have said, the Hebrew used no ordinal, as 
7rpciros. Hpuros is a numeral adjective of the super- 
lative degree, meaning "foremost, first, chiefest, 
most important." The evangelists use /ua, the 
cardinal, as a substitute for irp^ros; and therefore 
carrying the meaning of Trp&Tos. The noun, 
"Sabbath-day," described by that adjective in 
the superlative degree, is, <rafifiaT<w — of the Sab- 
baths — three or more. The Christian Sabbath 



166 Sunday the True Sabbath. 

is not compared with the Jewish Sabbaths simply, 
but it is compared with the two preceding systems 
of Sabbaths — the creation Sabbaths and the Jewish 
Sabbaths, and is not more important, but, as com- 
pared with both of the preceding systems, rises to 
the chief est; or most important, of the Sabbaths. 

Martin Luther seventy years before the King 
James Version translated, or caused to be trans- 
lated, the New Testament into Swedish. Matthew 
xxviii, 1, he says, u Po forsta Sabbaten, kom Marie 
Magdalena, och den andra Marie, till atl dese 
grafwen," or "On the first Sabbath came Mary 
Magdalena," etc. Mark xvi, 2, "Och pa den ena 
Sabbaten/' on "the one Sabbath" etc. And John 
xx, 19, "Men om aftonen, pa den samma Sabbaten," 
etc., "In the evening of that same Sabbath," etc. 

I have added two versions or translations to Mr. 
Smith's list, which multiply his obligations to ob- 
serve Sunday as the one Sabbath. 

"What reason can you give, then, for the trans- 
lation into English calling those passages "first day 
of the week?" 

1. The English people at that time taught that 
there was no Sabbath in the Christian dispensation, 



The Christian Sabbath. 167 

and many of them justified all sorts of amusements 
on Sunday afternoons, and hence they gave us a 
poor translation. 

2. Being in the sixteenth century from ancient 
Jewish Sabbath counting, they had completely lost 
sight of the ancient Jewish methods. 

3. Since we for over fifteen centuries had had 
a fixed-day Sabbath, Sunday, and since our Sun- 
day Sabbath began the next day after the Saturday 
Sabbath in which Christ lay in the grave, they 
presumed, without investigation, that the Jewish 
Sabbath had been a fixed day of the week like 
our own. They also said, truthfully too, that Christ 
lay in the grave on the weekly Sabbath, because 
that the women "rested upon the Sabbath-day ac- 
cording to the commandment." They did not 
know, however, that at Pentecost every year for 
many centuries there had been a double Sabbath 
or a Sabbath two days long. Hence they said, not- 
withstanding, that Saturday was called Sabbath, 
and the resurrection-day was called Sabbath, two 
days can not be Sabbath together, and since that 
Saturday was a weekly Sabbath, they said Sunday 
being the next day, must be the first day of the 



168 Sunday the True Sabbath. 

week. But had they known of the doubling of the 
Sabbath in the Bible hundreds of times by God's 
own appointment, they could have allowed Christ 
to double the Sabbath once at his resurrection. 

Another difficulty in the way of translating that 
Sunday to be the Sabbath, lay in the fact that then 
as now many, if not most, people confounded Sab- 
bath and Saturday as being equivalents. 

But had the Sabbath countings of the Jewish 
dispensation been understood, there would have 
been a literal and natural translation of those pas- 
sages, and now we should have been spared much 
trouble. Since in the minds of so many people 
Sunday has come to be regarded as the "first day 
of the week," and if it is the first, no man can prove 
that it is the seventh day. In every dispensation 
the "seventh day is the Sabbath." But, in con- 
clusion, let me say, Adam was created near the 
close of God's sixth day. After being shown what 
God had made, he was put to sleep; and while he 
slept that Saturday night, God took a rib and made 
Eve. The first day Eve ever saw was God's seventh 
day, and the first whole day Adam ever saw was a 
Sabbath. Sunday morning God performed a re- 



The Christian Sabbath. 169 

ligious ceremony. He married Adam and Eve, and 
established the home. Then God rested. Time 
began with man, then, on the Sabbath-day. 

To man, through Adam and Eve, the first day 
was a Sabbath; the second day of time was the 
first day of the first week of time. The seventh 
day of the first week was the eighth day of time. 
Therefore, the patriarchal dispensation was ushered 
in on the Sabbath. 

The Jewish dispensation also began on the Sab- 
bath. But how shall the Jew begin to count ? Like 
the patriarchs, they were commanded that "Ye 
shall count from the morrow after the Sabbath." 
Hence they, too, began with the second day of their 
dispensation, as the first day of the first week of 
their freedom. The Christian dispensation, follow- 
ing the precedent of the two preceding dispensa- 
tions, began on the Sunday Sabbath of Christ's 
resurrection, and the Christians, who have always 
counted their days of the week instead of naming 
them, call Sunday the Sabbath, and Monday "the 
first day of the Sabbath. " Therefore Sunday is 
the true Sabbath of the Christian dispensation, 
and Monday the "first day of the week." 



170 Sunday the True Sabbath. 

I conclude the negative arguments, and proceed 
in the next chapter to the positive arguments, that 
Sunday is the Sabbath of the Lord. 

NOTES. 

1 "McClintock & Strong's Cyclopedia," Volume II, 
page 318, "Chronology." 

2 Enright's quotation is from Alzog's "Church His- 
tory," Volume I, page 211. 

3 Acts x. 

4 St. Augustine's Sermon, 251, de Temp. 

5 "Ep. ad Mag. C. G„" as given by Enright, Letter 3. 

6 "History of the Sabbath," by J. N. Andrews, the 
leading Sabbath historian of the Seventh-day Adventist 
Church, page 224, it being claimed as a quotation from 
a statement written by Tertullian in 200 A. D. 

7 Letters on China in Central Clii^istian Advocate, by 
R. L. McNabb, a returned missionary from China. 

8 J. N. Andrews's "History of the Sabbath," page 224. 

9 "McClintock & Strong's Cyclopedia," Volume II, 
page 318. 

10 Gen. i, 5. Sept. Gr. 

11 Hosea ii, 11. 

12 Eph. ii, 15. 

13 Deut. v, 12-15. 

14 Col. ii, 16. 

15 Col. ii, 14. 

18 Matt, xxviii, 1. 

17 General Conference Bulletin, 1898 and 1899. Alonzo 
T. Jones's speeches in proof that "Mrs. E. G. White is 
the Spirit of Prophecy," etc. 

18 Page 2 of "Is Sunday Called the Sabbath by any 
New Testament Writer?" by Uriah Smith. 



The Christian Sabbath. 171 

19 See "Young's Translation;" Matt, xxviii, 1; Mark 
xvi, 2, 9; Luke xxiv, 1; John xx, 1, 19. "As it began to 
dawn toward the first of the Sabbaths, came Mary," etc. 
(Matt, xxviii, 1.) "It being therefore evening on that 
day, the first of the Sabbaths," etc. (John xx, 19.) 
Robert Young, the author of "Young's Translation," is 
the editor of "Young's Analytical Concordance to the 
Bible." He gives a classified setting of every Hebrew 
word in the Old Testament, and of the Greek words in 
the New Testament, and shows what they are when 
translated into English in the Authorized Version. His 
Concordance, because of his wonderful scholarship, has 
placed it in the libraries of the leading ministers of all 
denominations. His unsurpassed familiarity of Biblical 
Hebrew and Greek led to a demand that he should give 
us a word-for-word, or literal, translation of the Bible. 
"Young's Translation" is the result. 



Chapter VII. 

THE CHKISTIAN SABBATH POSITIVELY; 

OK, THE CHKISTIAN SABBATH IN 

OLD TESTAMENT PKOPHEOY 

AND NEW TESTAMENT 

HISTOBY. 

1V/TY readers to this point may feel that I have, 

to a large degree, been tearing away former 

theories. True, I have been demolishing the theory 

that Saturday was the creation Sabbath, and also 

that Saturday was the Jewish Sabbath, and that 

Sunday is the first day of the week. But at the 

same time I have done some positive teaching all 

the way along, by proving that the Patriarchal 

Sabbath was Sunday; that the Jewish Sabbath was 

a Sabbath of fixed dates in every year; and that 

at its beginning and ending changed every year to 

a different day of our week. I also proved, in the 

preceding chapter, that Sunday was the first or 

chiefest of the Sabbaths. But in this chapter I 

purpose studying the prophecies of the Old Testa- 

172 



Christian Sabbath Positively. 173 

ment relative to the Christian Sunday Sabbath, in 
the light of the interpretations of the New Testa- 
ment writers. 

Many centuries before the resurrection, David 
pointed to the Sunday of Christ's resurrection, and 
said of it, "This is the day the Lord hath made; we 
will rejoice and be glad in it." 1 David is specific 
in that statement. This is the day, ... we will 
rejoice and be glad in it He presents something 
explicit, something definite. That specific day is 
Sunday, the day the Lord hath made. Not a day 
of pagan or papal institution; but the day the Lord 
hath made. 

"If Sunday is to become the unchangeable, en- 
during Sabbath of the Bible, there ought to be evi- 
dence of the suspension or abrogation of the change- 
able Sabbaths of the Jewish dispensation." That 
is true, and the Bible satisfies that expectation 
thoroughly. 

God, through Moses, instituted "oblations," the 
offering of "incense," the observance of the "first 
day of the month," the keeping of "Sabbaths," and 
the "calling of assemblies." But the children of 
Israel had so corrupted and perverted all of those 



174 Sunday the True Sabbath. 

things, that Isaiah records God's displeasure about 
their abuse, in the following significant words: 

"Bring no more vain oblations; incense is an 
abomination unto me; the new months and Sab- 
baths, the calling of assemblies, I can not away 
with; it is iniquity, even the solemn meeting. Your 
new months and your appointed feasts my soul 
hateth; they are a trouble unto me; I am weary to 
bear them." 2 

God's dissatisfaction with their misuse of his in- 
stitutions is very apparent in the above words of 
the prophet. They give sufficient ground to expect 
that God will remove the things he is so much dis- 
pleased with. Hosea records the promise of Je- 
hovah, that He will remove all of those things. 
/ God said, "I will also cause all her mirth to cease, N 
her feast days, her new months, and her Sab- 
baths/' 8 etc. God does not predict that the Pope 
of Rome, or Constantine, or the translaters of the 
Douay Bible, or some Church Council will cause 
all those things to cease. He says, "Z^will cause 
them all to cease." When God proSrfgts that he 
will do a certain thing, we may depend on it, that 
that thing will be done. 



Cheistian Sabbath Positively. 175 

The thing for us, then, to do is to look through 
His Word, to find where and when he fulfilled that 
promise. Paul tells us that Christ "abolished in his 
flesh the enmity, the law of commandments, con- 
tained in ordinances/' 4 Some persons are shocked 
at the lightest intimation about abolishing the Ten 
Commandments. 

Whenever a new law is made upon a given 
subject, former laws are repealed or abrogated in 
favor of the new law. God has given us the pre- 
cedent for so doing. 

When God gave the children of Israel a Sab- 
bath law at Sinai, he released them from both the 
Egyptian Friday Sabbath keeping and the Edenic 
Sunday Sabbath keeping, and required them to 
keep the system of fixed-date Sabbaths only. So, if 
he shall abolish that law of commandments, he cer- 
tainly will not do so until he is ready to have it 
followed by another, and a better one. He gave 
Moses "the words of the Covenant, the Ten Com- 
mandments at Mount Sinai, twelve weeks after he 
had caused Moses to record the words of the cove- 
nant which had been given to Adam in Eden, and 
which applied to the patriarchs. But God caused 



176 Sunday the True Sabbath. 

Moses to be very explicit in making known the dis- 
tinctness, the separateness, between the covenant 
given to Adam and the fathers, and the covenant 
made with the children of Israel. Hence, Moses 
said of the covenant that God wrote upon the tables 
of stone for the children of Israel, that "The Lord 
made not this covenant with our fathers, but with 
us, even us, who are all of us here alive this day." 5 
So when God wants us to understand about the 
third covenant, the covenant that shall supplant 
the one written in stones, he caused Paul to be very 
explicit in his statements about that "new cove- 
nant." Hence he had Paul teach that Christ "abol- 
ished [blotted out, took out of the way] the cove- 
nant made with the children of Israel, the law of 
commandments contained in ordinances," and then 
just as explicitly taught the institution of the 
"new," and showed that it is not "according to the 
first covenant" that God "made with the children 






of Israel." 

God manifested the preciousness of the "new 
covenant," by the material upon which it should be 
written, "on the fleshly tables of the heart," and 
not in stone. Hence Paul says: "This is the cove- 



Christian Sabbath Positively. 177 

nant that I will make with the house of Israel after 
those days , saith the Lord; I will put my laws in 
their mind, and write them in their hearts" 6 Paul, 
speaking of Christ, says, "He is the Mediator of a 
better covenant/' a better covenant than the one 
in the stones, "established upon better promises. 
For if that first covenant had been faultless" (the 
covenant written on the stones), "then should no 
place have been sought for the second." God made 
the first covenant with the children of Israel at 
Sinai, and wrote the words of that covenant in 
tables of stone; but Paul shows that God will make 
a "second covenant," or decalogue, with the chil- 
dren of Israel. If God makes new Ten Command- 
ments, there must be ten of those commandments. 
Hence those who argue that there is "no Sabbath 
in the Christian dispensation" will find in their 
creed no place for God's Fourth Commandment 
in his new Decalogue. God does not move back- 
ward, but forward. Each dispensation is an ad- 
vance upon the preceding one. The New Testa- 
ment with its new covenant is an advance (not a 
retrogression) over everything before it. Hence 

the "new covenant" must be complete; must have 
12 



178 Sunday the True Sabbath. 

the full "ten words/' and therefore must have a 
Sabbath commandment. Please take notice that 
this new Decalogue was not to be written with ink 
on paper or on stone in a complete table or body; 
but written in our hearts by the Holy Spirit. Note 
also here, that the Holy Spirit has written the 
Sunday Sabbath-keeping into every really spirit- 
ually-minded heart in every century for over eigh- 
teen centuries since the resurrection. But while 
the "new covenant" is not written in a formal 
table, each one of the ten is explicitly taught in the 
New Testament. 7 But I return to my allusion to 
Paul's teaching to the Hebrews. He continues, 
saying, "I will make a new covenant with the 
house of Israel" (then a second covenant with 
them). Is this second covenant with the Israelites 
according to the one God wrote in the tables of 
stone? 

"Not according to the covenant that I made 
with their fathers when I took them by the hand 
to lead them out of the land of Egypt." Did God 
disregard them, and the covenant that he made 
with them then; and if so, why? "Because they 
continued not in my covenant, and I regarded them 



Christian Sabbath Positively. 179 

not, saith the Lord." But what will become of the 
old covenant written in the tables of stone, if a 
new covenant is to be given? "In that he hath 
made a new covenant, he hath made the first old." 8 
What was done with the old covenant? Christ 
abolished — blotted out, took out of the way 9 — 
the old covenant. 

I now return to Hosea, who says God will cause 
all the Sabbaths to cease which God had given to 
the Jews. 10 If God took all the Jewish Sabbaths 
away, they had none left. Therefore if, as some 
contend, they had a few "annual Sabbaths" and 
fifty-two weekly Sabbaths, and God caused them 
all to cease, he did not stop with taking away the 
few "annual Sabbaths," and leaving the fifty-two 
weekly Sabbaths. All is not embraced in a small 
minority, nor yet in a majority. All embraces each 
and every one, so that when all cease, none will 
continue to exist or remain. 

Then since every Jewish Sabbath is to cease, 
and since God says, "I will cause them all to cease," 
we must not look among the doubtful, contradictory 
statements of Jesuits, to find if the pope, or the 
Catholic Church, or the Roman emperor, did not 



180 Sunday the True Sabbath. 

change the Sabbath; but come to the Truth. "My 
Word is Truth." Ask Paul who caused all those 
Sabbaths to cease. 

Speaking of what Christ did, Paul says, he, 
having "blotted out the handwriting of ordinances, 
. . . and took it out of the way." n When did 
«* Christ do that? "Nailing' it to his cross." n But 
were not the Ten Commandments, particularly the 
Sabbath, a "perpetual statute" that would not be 
removed? It was "a perpetual covenant ... 
throughout their generations." 12 There has been 
no record of their generations since the crucifixion. 
Their generations (plural) led up to "the gener- 
ation" (singular). Matthew's Gospel is the "book 
of the generation of Jesus Christ." 13 Their Sab- 
bath was a perpetual statute throughout their gen- 
erations. Their Sabbaths were reckoned correctly 
all the way throughout their generations. They 
were on Saturday in the year of the Exodus, and 
on Saturday at the time of the crucifixion, and ac- 
cording to the Septuagint Chronology, as given in 
McClintock & Strong's Cyclopedia, Volume II. 
There were just 1,68.0 years intervening between 
/ the Exodus and the resurrection (1680^-7=240); 



Christian Sabbath Positively. 181 

hence there were just 240 complete septenary revo- 
lutions, or each day of onr week had been honored 
as being the Sabbath-day for a year 240 times. 
But when these cycles complete the 240th round, 
Christ nailed the Sabbaths of the Jews to his cross 
with the rest of the ceremonial, typical system of 
which they were the central or chief part. 

Notice another statement of Paul in this connec- 
tion. He says of the Jewish Sabbaths, that they 
"were a shadow of good things to come." 14 A 
shadow is forecast by a body. The body and the 
shadow forecast by the body are not the same. No 
woman would marry "the shadow" of the finest 
man living. No man would marry a shadow of the 
woman of his love. Seventh-day Adventists think 
they have the real Sabbath; but, unfortunately, 
they do not even have the shadow of the real Sab- 
bath. The shadow of the real Sabbath was kept 
by Christ during his public ministry on Wednes- 
days, Thursdays, and Fridays; and for seven weeks 
less than a year on Saturdays. The Saturdarians, 
having gotten so far away from the truth, have lost 
even the shadow, and keep Saturday, which never 
was an enduring Bible Sabbath. Paul continues, 



182 Sunday the True Sabbath. 

by saying that "the body is of Christ." 14 He does 
not say the body "is Christ;" but is "of Christ." 
Christ's Sabbath is therefore the real Sabbath — 
the body — of which the Jewish weekly Sabbaths 
were the shadow. 

This leads us to ask Paul if there then "remain- 
eth a Sabbath-keeping to the people of God." 
Paul says, "There remaineth therefore a Sabbath- 
keeping to the people of God." 15 But some one 
may say, "The Bible says, 'There remaineth there- 
fore a rest to the people of God.' " True, the 
Authorized Version does say that; but the Amer- 
ican translators put "the keeping of a Sabbath" in 
the margin as a better translation of the Greek 
word o-afifioLTio-fjLbs. I would call your attention to 
the fact that a-a^ariafjibs does not occur in any 
other place in the IsTew Testament. Note next 
that Paul uses one word uniformly through the 
fourth chapter of Hebrews to express temporal and 
I spiritual "rest" here, and the "rest" eternal. But 
when he turns to discuss the recurrent day of rest, 
or the rest day, he introduces a distinctly different 
Greek Word. 

I introduce to your attention the comment on 



Christian Sabbath Positively. 183 

aa/3f3aTLcrfibs by J. N". Andrews. He says: "There 
remaineth therefore a rest [Greek o-a/?/3aricr/x,os, 
literally 'a keeping of the Sabbath'] to the people 
of God." 

In his footnotes he continues: "The margin 
renders it 'a keeping of the Sabbath.' Liddell 
and Scott define cra/J/?artoyxas <& keeping of the Sab- 
bath.' They give no other definition but derive 
it from the verb, Sabbatizo, which they define by 
these words only, 'to keep the Sabbath.' Schre- 
velius defines Sabbatismos by this one phrase, 'ob- 
servance of the Sabbath.' He also derives it from 
SabbatizoP Mr. Smith then concludes thus: "Sab- 
batismos is therefore the noun in Greek, which sig- 
nifies the act of Sabbath-keeping, while Sabbatizo, 
from which it is derived, is the verb which expresses 
that act. 25 

Since, then, Mr. J. "N. Andrews, the leading his- 
torian of the Adventist Church, proves by two such 
competent witnesses the correctness of my render- 
ing of the passage, I desist from the multiplication 
of authorities to prove that Paul taught the Jewish 
Christians that, "There remaineth therefore a Sab- 
bath-keeping to the people of God," notwithstand- 



184 Sunday the True Sabbath. 

ing the total abrogation of all Jewish Sabbaths at 

the crucifixion of Christ. 

- . 

Some seek to rob Christianity of a Sabbath-day 
by construing the word "remaineth" to mean some- 
thing awaiting us in heaven after the close of this 
life. But that Greek word admits of no such in- 
terpretation. Its primary meaning is Something 
left behind ;" not something in the distant future, 
but something left and existing now, and not some- 
thing to be anticipated. The existence of a heav- 
enly rest in the great beyond is abundantly proven 
by many unanswerable proofs, but not by Hebrews 
iv, 9. 

In every age Christian people can accept that 
passage, and be assured that there remaineth — con- 
tinueth to remain — a Sabbath-keeping to the people 
of God. 

We shall now pass back to notice Christ's inter- 
pretation of the signification of David's statement, 
"This is the day the Lord hath made." During the 
latter part of Christ's public ministry, as the time 
drew on toward his crucifixion and resurrection, 
and the chief priests and Pharisees were counseling 
against him, and ever seeking to entrap him, he 



Christian Sabbath Positively. 185 

said to them, "Hear another parable," and then 
related the parable of the lord who planted out 
a vineyard, and let it out to husbandmen, and went 
into a far country; and who sent servants, one after 
another, in vain to receive of the fruit of the vine- 
yard. But the husbandmen stoned or killed those 
servants. Last of all, the lord of the vineyard 
sent his only son, whom the husbandmen killed 
also. Then Christ asked those chief priests and 
Pharisees, "When the lord therefore of the vine- 
yard cometh, what will he do unto those husband- 
men?" The chief priests and Pharisees say unto 
Christ, "He will miserably destroy those wicked 
men, and will let out his vineyard unto other hus- 
bandmen, which shall render him the fruits in their 
seasons." Then Christ referred them to my text 
and the preceding context by asking them, "Did ye 
never read in the Scriptures, The stone which the 
builders rejected, the same is become the head- 
stone of the corner?" etc. In that quotation, in 
connection with the parable, particularly in relation 
to their killing the "only son" of the lord of the 
vineyard, he is showing that the killing of the son 
and the casting out or rejection of the stone, are 



186 Sunday the True Sabbath. 

identical. He therefore teaches them that when 
you crucify me (the Son) you are rejecting the 
stone. Then the proper inference is, that since 
Christ's crucifixion is the rejection of the stone, his 
resurrection will be the selection of the stone, and 
thereby causing it "to become the headstone of the 
corner." "This is the day the Lord hath made; we 
will rejoice and be glad in it." 16 That is, the day 
upon which God shall resurrect that stone is "the 
day the Lord hath made." 

The chief priests and Pharisees had condemned 
themselves, before realizing the true meaning of the 
parable. But after Christ brings forward those 
words of David, and shows their evident meaning 
to those would-be detectives, he turns upon them 
with an application of their own sentence upon 
them, saying, "Therefore I say unto you, The king- 
dom of God shall be taken away from you, and 
shall be given to a nation bringing forth the fruits 
thereof." 17 (See also the parallel passages.) 

Peter also makes clear Christ's interpretation of 
Psalm cxviii, 22-24, in his reply to his accusers 
after Pentecost. He says: "Be it known to you all, 
and to all the people of Israel, that by the name of 



Christian Sabbath Positively. 187 

Jesus Christ of Nazareth, whom ye crucified" (you 
thereby cast that stone out), "whom God raised 
from the dead" (God selected that stone and made 
it the headstone of the corner) "by him doth this 
man stand here before you whole." You may 
charge me with reading too much into the words 
of Peter in order to show that the day God raised 
him up was the selection of the stone, and hence 
the day the Lord hath made. So I call you to 
notice Peter's own words, "This is the Stone which 
was set at naught by you builders, which is become 
the headstone of the corner." 18 

My interpretation now is made clear, Christ 
and Peter proving clearly that the Stone was 
Christ; that the crucifixion was the rejection by the 
builders; that the resurrection was the selection. 
The selection was the climax. And therefore "this 
is the day the Lord hath made; we will rejoice and 
be glad in it." 

When Christ, in the above parable, said, "The 
kingdom of God shall be taken away from you," 
he clearly intimated that he would take away their 
Church, with its Sabbath and sacraments. 

But I point you to John for more certain proof 



188 Sunday the True Sabbath. 

that Clirist taught the removal of their Sabbath 
and the institution of another. On Thursday, Abib 
15, at the Feast of the Passover, in the city of Jeru- 
salem, Christ healed the man who had an infirmity 
of thirty and eight years' standing, "and the same 
day was the Sabbath." The Jews tried to construe 
Christ's action into a violation of the law. But 
Christ proved that his action was in harmony with 
the true design of Sabbath-keeping. Then, to their 
utter consternation, Christ said, "The Father work- 
eth hitherto, and I work." 19 The Jews became en- 
raged, and tried to arouse the people against Christ 
on the ground that Christ was a blasphemer, by 
making himself equal with God. He showed them 
that, as in the past, God worked, and then rested 
and instituted a Sabbath in remembrance of that 
rest. "I am now working, and when my work is 
done I will rest and have my Sabbath, in commem- 
oration of my rest." 

Hence the Jews followed him as he left Jeru- 
salem, and on the "second first Sabbath," 20 or Abib 
22, which also was on Thursday that year, the 
disciples were hungry, and ate of the ripe corn to 
satisfy their hunger, and were charged by the Jews 



Christian Sabbath Positively. 189 

with desecrating the Sabbath. Christ defended 
their conduct as being compatible with the Fourth 
Commandment. But knowing that it was the an- 
nouncement on the preceding Sabbath that he in- 
tended to change the Sabbath that had aroused the 
Jews, he closed the episode by assuring the Jews, to 
their further discomfort, that "the Son of man is 
Lord also of the Sabbath-day." 21 

Paul, about thirty-three years later, in teaching 
the converted ones of those Jews about the Chris- 
tian Sabbath not being identical with the Jewish 
Sabbath, reminded them that if Jesus had given 
them rest, then the Lord would not afterward 
have spoken of cmother day. 

None can find rest without faith. For "without 
faith it is impossible to please him. For he that 
cometh to God must believe that he is, and that he 
is a rewarder of them that diligently seek him." 22 
Those wicked, murderous Jews did not believe on 
Christ, but were doing all they knew how to do to 
obtain his crucifixion. Hence they found no rest 
of soul. Therefore, they had no hope of the rest 
eternal, and had no right to a day commemorative 
of the rest, present and eternal. Therefore Christ 



190 Sunday the True Sabbath. 

spoke of "another day/' by saying, "The Father 
worketh hitherto, and I work/ 5 and by the strongest 
possible intimation said, As God rested and gave 
a Sabbath, so I shall rest and institute a Sabbath 
to commemorate my rest. Paul continued the ex- 
planation of that "other day/' and said, "There 
remaineth therefore a Sabbath-keeping to the peo- 
ple of God. For he that is entered into his rest" 
(Jesus Christ), "he also hath ceased from his works, 
as God did from his." 

When did Christ cease from his work? Not 
until his work of redeeming the world and proving 
that he was the Messiah was completed. 

Suppose that Christ should not have risen from 
the dead, then what? 

"If Christ be not risen, then is our preaching 
vain, and your faith is also vain." 23 "If Christ be 
not raised, your faith is vain; and ye are yet in 
your sins." 23 

But many have believed on him and died satis- 
fied, expecting to rise and be with Christ. But if 
Christ rose not from the dead, "then they also that 
are fallen asleep in him are perished." 23 

The above cited passages prove that Christ's 



Christian Sabbath Positively. 191 

whole scheme of redemption was only failure — 
unless he should rise. But if he rose from the dead, 
he was indeed the Savior of the world. Then his 
work reaches its completion on Sunday morning, 
when he burst the bands of death and rose 
triumphant over the grave. "There remaineth 
therefore a Sabbath -keeping to the people of 
God." What do we commemorate by it? or what 
is it for? u For he that is entered into his rest, he 
also hath ceased from his own work, as God did 
from his. ' ' 24 

A purpose in Christian Sabbath-keeping is, that 
the day shall have in it memories which will be 
productive of rejoicing, or of gladness. Hence we 
should contrast the days held forth for our accept- 
ance as the Sabbath to find which will be best cal- 
culated to cause us to rejoice and be glad. 

As we study Saturday in its relation to Christ, 
we pass back to the Saturday in which Christ lay 
in the grave. There was no ability left in the hearts 
of the followers of Christ to feast on the day he 
lay in the grave. As they thought of and brooded 
over the disappointment and sorrow brought to 
them through Christ's betrayal and crucifixion, 



192 Sunday the Tkue Sabbath. 

their sense of loss rapidly increased; so that their 
sadness was much more keen on that Saturday than 
it had been on the day of the crucifixion. No day 
in all the history of Christianity contains such sor- 
row-producing memories as the Saturday in which 
death held Christ in chains. On the other hand, 
there has never been a day in the history of the 
devil, in which he and his angels were so rejoiced, 
as the Saturday in which Christ lay in the tomb. 
One author says, "Hell held high carnival" on that 
Saturday. Is it appropriate for devout Christians 
to rejoice in the day of greatest humility to Christ, 
and greatest sorrow to the Church? Or to join 
hands with our arch enemy in rejoicing over the 
day of Christ's seeming defeat? 

no! dear readers. Saturday's memories pre- 
clude forever making it again a day of rejoicing 
to Christians. We will turn to the memories of 
Sunday. But, first, I will introduce to you a 
prophecy by Malachi. "Unto you that fear my 
name shall the Sun of righteousness arise with 
healing in his wings." 26 

The Marys and others spent the Saturday in 
intensest grief, which continued even into Sunday 



Christian Sabbath Positively. 193 

morning. Thinking that Christ was still in the 
tomb they repaired thither, in the hope that they 
might be permitted to anoint him with the spices 
and ointment which they had made ready on the 
preceding Friday evening. They came with fear 
and trembling to the sepulcher. They wondered 
as to who should roll the great stone away. When 
they saw that it was already removed, their sus- 
picions were aroused and their grief intensified. 
They cautiously approached the sepulcher, and 
peeped into the tomb to find that Christ, too, was 
gone. Out of the bitterness of their souls they 
appealed to a person whom they supposed to have 
been the gardener, and with all of the earnestness 
capable to those loving hearts they pleaded with 
the person to reveal the place to which Christ had 
been removed. In that climax of darkness the Sun 
of righteousness, with all the tenderness and love 
of which he alone was capable, spoke that familiar 
"Mary!" Light as of the noonday flashed over 
Mary's whole being, as she recognized the Sun 
of righteousness as "My Master!" Some light 
dawned into the hearts of two of the disciples that 
afternoon as Christ walked and talked with them. 
13 



194 Sunday the True Sabbath. 

But "in the evening of that same Sabbath-day" 28 
ten of the disciples were together, with the doors 
locked, for fear of the Jews, when Christ came into 
their presence and said, "Peace to you." Their 
darkness of heart was upon that first Christian Sab- 
bath evening transformed into light from the 
throne of God. The Sun of righteousness had in- 
deed risen with healing in his wings. During the 
week that followed, the ten met doubting Thomas, 
and tried to persuade him of the reality of Christ's 
resurrection; but all to no purpose, for he persisted 
in doubting and in saying, "Unless I put my fingers 
in the prints of the nails, and thrust my hand into 
his side, / will not believe!" Next Sunday evening 
the eleven met, including Thomas, when Jesus said: 
"Thomas, come; put your fingers in the nail-prints; 
thrust your hand into my side: Feel of me; a spirit 
hath not flesh and bones as you see me have." The 
great doubter had such an effulgence of light from 
their newly-recognized Sun of righteousness, that 
he boldly announced his faith in the risen Savior. 
We now pass on six weeks, to the seventh Sunday 
Sabbath of the Christian dispensation — the Pente- 
cost Sunday of Acts ii; when three thousand mui> 



Christian Sabbath Positively. 195 

derous Jews came in contact with that wonderful 
Sun, through the agency of the Holy Spirit, and 
the one hundred and twenty faithful witnesses to 
have the blackness, the awful darkness of sin, 
changed into the light of heaven by the Sun of 
righteousness. Here the lines all converge, and the 
creation, the Jewish and the Christian Sabbath, all 
coincide and run parallel for one year. From that 
Sunday Sabbath to the present, Christ has met and 
illuminated by his presence his faithful disciples 
upon every Sunday Sabbath. Christ will continue 
thus to bless the Sunday Sabbath with his presence 
until it shall become the one and only Sabbath of 
the whole world. 

As we look through the types — back to Egypt, 

- 

on Friday, Abib 14, about three P. M., the blood 
of the first lamb was shed. In exact, literal, perfect 
fulfillment of the type, Jesus Christ, the Lamb of 
God, expired on the cross on Mount Calvary, on . 
Friday (the same day of the week), Abib 14 (the . 
same month, and the same day of the month), at 
three P. M. (the same hour in the day), thereby 
demonstrating himself to be that Lamb. 

A score of passages required him to rise the 



i 



196 Sunday the True Sabbath. 

third day, according to the Scriptures. The first 
use of "the third day" is in Exodus, where Moses 
and the Israelites arrived at Sinai, on Friday, 
Sivan 3. Moses went into the mount to pray. God 
said, "Return to the people and sanctify them to- 
day, and to-morrow, and let them be ready against 
the third day; for the third day the Lord will appear 
upon Mount Sinai in the presence of all the peo- 
ple" — to-day (Friday), to-morrow (Saturday), the 
third day (Sunday). 

"And it came to pass" on the third day in the 
morning (i. e., Sunday morning) the Lord appeared 
upon Mount Sinai, in the presence of all the people. 
The time required for the Israelites to break camp 
on that Friday and travel to Sinai, and for Moses 
to repair to the mount and pray, and then to return, 
must have taken until noon or later, so that the 
three days are embraced in the time from Friday 
;noon (or later) to Sunday morning. So Christ was 
crucified and buried, and lay in the grave Friday 
(to-day) and Saturday (to-morrow), and rose on 
Sunday morning (the third day according to the 
Scriptures). 

But there is another type to be studied, which 



i 



Christian Sabbath Positively. 197 

confirms the teaching of the Eastern Church, that 
"Christ was crucified on Abib 14, and rose on 
Abib 16 in the morning." The figure is that of 
the "first-fruits." On the second day of the feast 
of unleavened bread, the 16th day of Abib or 
Nisan, the first sheaf of ripe grain was to be waved 
before the Lord. With that day, Abib 16, the 
harvest was to begin. The command was, "Honor 
the Lord with thy substance, and with the first- 
fruits of all thine increase." The promise was, "So 
shall thy barns be filled with plenty, and thy presses 
shall burst forth with new wine." 30 

In regard to the promises of God, Joshua said 
upon his death-bed, "Of all the words the Lord hath 
promised, not one of them hath failed." The law 
of first-fruits, then, was strictly kept by the Lord 
and by the people. They were taught not to shell 
out even a head of barley and eat it, until after 
they had presented the choicest sheaf to the priest, 
to be waved in the temple before the Lord on 
Abib 16. 

When the people were true to God, God blessed 
the crops by giving the proper rains in due season. 
He allowed the crops to mature properly. Then 



198 Sunday the True Sabbath. 

when honored with the first-fruits sheaf, God did 
not permit floods, storms, or enemies to destroy 
the harvest. But they were blessed with seedtime 
and harvest. They were permitted during the next 
seven weeks to reap, thresh, and garner the whole 
harvest, because they had honored the Lord with 
the first-fruits. 

So through centuries God prepared the Jews to 
learn the beautiful and blessed lesson about the 
harvest of resurrected human beings. Upon Abib 
16 y Sunday (in that year), Christ rose from the 
dead. And. Paul said: "Now is Christ risen from 
the dead, and become the first-fruits of them that 
slept For since by man came death, by man came 
also the resurrection from the dead. For as in 
Adam all die, so in Christ shall all be made alive. 
But every man in his own order; Christ the first- 
fruits, and afterward they that are Christ's at his 
coming." 31 

Before the resurrection there had been doubts. 
Persons would ask, "If a man die, shall he live 
again?" On Thursday night before the crucifixion 
Christ tried to comfort his disciples with the 
thought of the necessity of his going away that he 



Christian Sabbath Positively. 199 

might send the Comforter, but more particularly 
with the assurance that, I go to prepare a place for 
you, and if I go and prepare a place for you, I will 
come again; that where I am, there ye shall he. also. 
Therefore Paul assures us that Christ is risen from 
the dead, and become the first-fruits of them that 
slept. 

Therefore, through Christ's resurrection we 
learn that "in Christ shall all be made alive." 
Hence there is no longer any room to doubt the 
future life. But the blessed first-fruits lesson 
teaches another glorious truth. As God allowed the 
people to garner the w T hole crop if they honored 
him with the first sheaf, so as God has raised up 
Jesus Christ, the first-fruits of the human harvest, 
and taken him to the garner of God, we have the 
blessed assurance now that where he is we shall he 
also. In Christ shall all be made alive, Christ the 
first-fruits, afterward they that are Christ's at his 
coming. 

By the resurrection of Christ, and his ascension 
into heaven, we know that if we are his, and remain 
true to him, just as certainly as the first sheaf has 
been housed in heaven, so surely shall every person 



200 Sunday the True Sabbath. 

who is faithful unto death receive a crown of life, 
and dwell forever with Christ, our Elder Brother. 
All our hope hinges upon the fact of the resurrec- 
tion. That being sure, we are taught to honor more 
than all other days the day of Christ's triumphant 
rising, and are taught that, This is the day the 
Lord hath made, in which we are to rejoice and 
be glad. 

The early Christians kept holy the Sunday, the 
Lord's-day, consecrated to the resurrection of 
Christ, as the queen and chief of all the days. 

We now look briefly, in conclusion, to the 
reasons for Sabbath-keeping in each of the three 
dispensations. In the first, the Lord made heaven 
and earth, the sea and all that in them is. A good 
world it was. His people ought to have appreciated 
the day that commemorated the completion of cre- 
ation. But when Moses led a whole tribe, of prob- 
ably more than two million of men, women, and 
children, out of a loathsome slavery, and set them 
free, the Sabbath rose from the usual rest and wor- 
ship to being a day of feasting or gladness in re- 
membrance of the blessings resulting from deliver- 
ance, and the life of freedom in the temporal 



Christian Sabbath Positively. 201 

Canaan. But Jesus Christ, by the grace of God, 
tasted death for every man. And as the human 
family is more than the children of Israel, as free- 
dom from sin is higher than freedom from temporal 
slavery, and as the heavenly Canaan is superior to 
the earthly Canaan, so the Sabbath, that reminds 
us of our freedom from sin, and of the home beyond 
through the resurrection of Christ, rises a hundred- 
fold higher in its significance and glory than any 
former Sabbath, and the day should be observed 
with a sacredness unknown, yea, with a sacredness 
that rit is impossible to the people of any former 
dispensation. 

Hence it is not strange that the evangelists call 
it the chief of the Sabbaths, and that the fathers 
say every lover of Christ observes the Lord's-day, 
consecrated to the resurrection of Christ as the 
queen and chief of all the days. May God enable us 
to appreciate the Sunday Sabbath, the day the Lord 
hath made, as we ought, and also inspire us to de- 
fend the day against all the encroachments of the 
enemies of Christ, and to put forth a determined, 
unrelenting, united struggle, that will bring the 
Sabbath and all of its blessed and holy influences 



202 Sunday the True Sabbath. 

to every American citizen, is the hope and prayer 
of the author! 

NOTES. 

1 Psalm cxviii, 24. 

2 Isaiah i, 13, 14. In all the quotations used, I use the 
word "month" instead of the word "moon" in the text, 
in harmony with the original Hebrew in the Old Testa- 
ment, and with the Greek of the New Testament. There 

; was no observance of "new moons" taught in the orig- 
inals, as I have shown in a previous chapter. But, "In 
the beginning of your months," is the word of Moses. 
Their months were longer than a lunation, and hence did 
not coincide with the new moon at all. 

3 Hosea ii, 11. 
4 Eph. ii, 15. 

5 Deut. v, 3. 

6 Heb. viii, 10; compare also with 2 Cor. iii, 3: "Writ- 
ten not with ink [the Edenic], but with the Spirit of 
God; not in tables of stone [the Jewish], but in fleshy 
tables of the heart." 

T See last column on the Sabbath chart. "The Chris- 
tian Decalogue." 

8 Read carefully Heb. viii, 6, to close, as you study 
this question of the "new covenant." 

9 Eph. ii, 15, and Col. ii, 14-17. 

10 Hosea ii, 11. 

11 Col. ii, 14. 

12 Ex. xxxi, 16, et. al. 

13 Matt, i, 1. 

14 Col. ii, 17. 

15 Hebrews iv, 9. 

16 Psalms cxviii, 22-24. 

"Matt, xxi, 33-46, and Mark xii, 1-12, and Luke xx, 
9-19. 



Christian Sabbath Positively. 203 

18 Acts iv, 8-11. 
"John v, 17. 

20 Luke vi, 1. Catholic translation of the Bible. 

21 Luke vi, 1-6. 
: Heb. xi, 6. 

23 1 Cor. xv, 14, 17, 18. 
24 Heb. iv, 9, 10. 

25 J. N.Andrews's "History of the Sabbath," Volume 
III, page 517. 
86 Mai. iv, 2. 
* John xiv, 1-3. 

26 John xx, 19. Luther's translation. 
29 John xiv, 1-3. 
30 Prov. iii, 9, 10. 
- 1 1 Cor. xv, 21-23. 



















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